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in  2007  with  funding  from 

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AM 


EXAMINATION  OF  THE  TESTIMONY 


OF"     THE 


FOUR    EVANGELISTS 


/^ 


AN 


EXAMINATION    OF    THE   TESTIMONY 


FOUE  EVANGELISTS, 


I  / 


BY 


THE    RULES    OF    EVIDENCE    ADMINISTERED 


IN 


COURTS    OF    JUSTICE 


WITH  AN  ACCOUNT  OF  THE  TRIAL  OF  JESUS. 


BY  SIMON  GREENLEAF,  LL.  D. 

BOYALL   PUOFESSOR   OF    LAW   IN   HARVAED   UNIVERSITY. 


BOSTON: 

CHARLES  C.  LITTLE  AND  JAMES  BROWN. 
1846. 


?s 


G1 


Entered  according  to  Act  of  Congress,  in  the  year  1846,  by 

Simon  Greenleaf, 

ia  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 

5A00 


boston: 
puinted  by  freeman  and  edibles, 

DEVONSHIRE   STREET. 


TO    THE 


MEMBERS  OF   THE   LEGAL  PROFESSION. 


Gentlemen, 

The  subject  of  the  following  work  I  hope  will  not  be  deemed  so 
foreign  to  our  professional  pursuits,  as  to  render  it  improper  for  me 
to  dedicate  it,  as  I  now  respectfully  do,  to  you.  If  a  close  examination 
of  the  evidences  of  Christianity  may  be  expected  of  one  class  of  men 
more  than  another,  it  would  seem  incumbent  on  us,  who  make  the  law 
of  evidence  one  of  our  peculiar  studies.  Our  profession  leads  us  to 
explore  the  mazes  of  falsehood,  to  detect  its  artifices,  to  pierce  its 
thickest  veils,  to  follow  and  expose  its  sophistries,  to  compare  the 
statements  of  different  witnesses  with  severity,  to  discover  truth  and 
separate  it  from  error.  Our  fellow-men  are  well  aware  of  this ;  and 
probably  they  act  upon  this  knowledge  more  generally,  and  with  a 
more  profound  repose,  than  we  are  in  the  habit  of  considering.  The 
influence,  too,  of  the  legal  profession  upon  the  community  is  un- 
questionably great ;  conversant,  as  it  daily  is,  with  all  classes  and 
grades  of  men,  in  their  domestic  and  social  relations,  and  in  all  the 
affairs  of  life,  from  the  cradle  to  the  grave.  This  influence  we  are 
constantly  exerting  for  good  or  ill ;  and  hence,  to  refuse  to  acquaint 
ourselves  with  the  evidences  of  the  Christian  religion,  or  to  act  as 
though,  having  fully  examined,  we  lightly  esteemed  them,  is  to 
assume  an  appalling  amount  of  responsibility. 

The  things  related  by  the  Evangelists  are  certainly  of  the  most 
momentous  character,  affecting  the  principles  of  our  conduct  here, 
and  our  happiness  forever.  The  religion  of  Jesus  Christ  aims  at 
nothing  less  than  the  utter  overthrow  of  all  other  systems  of  reli- 


Vi  DEDICATION. 

gion  in  the  world ;  denouncing  them  as  inadequate  to  the  wants  of 
man,  false  in  their  foundations,  and  dangerous  in  their  tendency.  It 
not  only  solicits  the  grave  attention  of  all,  to  whom  its  doctrines  are 
presented,  but  it  demands  their  cordial  belief,  as  a  matter  of  vital 
concernment.  These  are  no  ordinary  claims ;  and  it  seems  hardly 
possible  for  a  rational  being  to  regard  them  with  even  a  subdued 
interest ;  much  less  to  treat  them  with  mere  indifference  and  con- 
tempt. If  not  true,  they  are  little  else  than  the  pretensions  of  a 
bold  imposture,  which,  not  satisfied  with  having  already  enslaved  mil- 
lions of  the  human  race,  seeks  to  continue  its  encroachments  upon 
human  liberty,  until  all  nations  shall  be  subjugated  under  its  iron 
rule.  But  if  they  are  well  founded  and  just,  they  can  be  no  less  than 
the  high  requirements  of  heaven,  addressed  by  the  voice  of  God  to 
the  reason  and  understanding  of  man,  concerning  things  deeply 
affecting  his  relations  to  his  sovereign,  and  essential  to  the  formation 
of  his  character  and  of  course  to  his  destiny,  both  for  this  life  and  for 
the  life  to  come.  Such  was  the  estimate  taken  of  religion,  even  the 
religion  of  pagan  Rome,  by  one  of  the  greatest  lawyers  of  antiquity, 
when  he  argued  that  it  was  either  nothing  at  all,  or  was  everything. 
Aut  undique  religionem  tolle^  aut  usquequaque  conserva} 

With  this  view  of  the  importance  of  the  subject,  and  in  the  hope 
that  the  present  work  may  in  some  degree  aid  or  at  least  incite 
others  to  a  more  successful  pursuit  of  this  interesting  study,  it  is 
submitted  to  your  kind  regard,  by 

Your  obedient  servant, 

Simon  Greenleaf. 

Harvahd  University,      > 
Dane  Hall,  May  1,  1846.  5 

*  Cicero,  Phillip.  II.  §  43. 


CONTENTS 


SYNOPSIS  OF   THE   HARMONY. 


PART  I. 

EVENTS    CONNECTED   WITH    THE    BIRTH 
AND   CHILDHOOD    OF   OUR    LORD. 

Time  :  About  thirteen  and  a  half  years. 

Preface  to  Luke's  Gospel. 

An  Angel  appears  to  Zacharias.    Jerusalem. 

An  Angel  appears  to  Mary.     Nazareth. 

Mary  visits  Elizabeth.     Jutta. 

Birth  of  John  the  Baptist.     Jutta. 

An  Angel  appears  to  Joseph.     Nazareth. 

The  Birth  of  Jesus.     Bethlehem. 

An  Angel  appears  to  the  Shepherds.  Near 
Bethlehem-. 

The  circumcision  of  Jesus,  and  his  presen- 
tation in  the  Temple .  Bethlehem.  Jeru- 
salem.. 


The  Magi. 
The  ilight 


Jerusalem. 
into 


Egypt 
The  return.     Bethlehem.     Nazareth. 


Bethlehem. 
Herod's  cruelty. 


At  twelve  years  of  age  Jesus  goes  to  the 
Passover.     Jerusalem. 


12. 

13.  The  Genealogies 


PART  II. 

ANNOUNCEMENT     AND     INTRODUCTION     OF 
OUR    lord's   PUBLIC   MINISTRY. 


14 


Time  :    Mout  one  year. 

The  Ministry  of  John  the   Baptist. 
Desert.     The  Jordan. 

15.  The  Baptism  of  Jesus.     T%e  Jordan. 

16.  The  Temptation.    Desert  of  Judea. 


The 


1,  18-25 


2,  1-12 
2,  13-23 

1,1-17 


3,  1-12 
3,  13-17 
4,1-11 


1,  1-8 
1,  9-11 


1,  1-4 

I,  5-25 

1,26-38 

1,39-56 

1,57-80 

2,  1-7 

2,  8-20 

2,  21-38 


2,  39-40 

2,  41-52 

3,  28-38 


3,  1-18 
3,  21-23 


12,13   4,1-13 


SYNOPSIS    OF    THE    HARMONY. 


CONTENTS. 


MARK.        LUKE 


Sect. 

17.  Preface  to  John's  Gospel. 

18.  Testimony  of  John  the  Baptist  to  Jesus. 

Bethany  beyond  Jordan. 

19.  Jesus  gains  Disciples.     The  Jordan.     Gali- 

lee? 

20.  The  Marriage  at  Cana  of  Galilee. 

PART  m. 


CUE  LORD'S  FIRST  PASSOVER,  AND  THE 
SUBSEQUENT  TRANSACTIONS  UNTIL  THE 
SECOND. 

Time  :  One  year. 

21 .  At  the  Passover  Jesus  drives  the  Traders  out 

of  the  Temple.     Jerusalem. 

22.  Our  Lord's  discourse  with  Nicodemus.    Je- 

rusalem. 

23.  Jesus  remains  in  Judea  and  haptizes.    Fur- 

ther testimony  of  John  the  Baptist. 
y       24.  Jesus  departs  into  Galilee  after  John's  im- 
*^iC..^  prison  ment. 

25.  Our  Lord's  discourse  with  the   Samaritan 
woman.     Many  of  the  Samaritans  believe 
on  him.     Shechem  or  Neapolis. 
<,-  26.  Jesus  teaches  publicly  in  Galilee. 

27.  Jesus  again  at  Cana,  where  he  heals  the  son 

of  a    nobleman  lying  ill  at  Capernaum. 
Cana  of  Galilee. 

28.  Jesus  at  Nazareth ;  he  is  there  rejected,  and 

fixes  his  abode  at  Capernaum. 

29.  The  call  of  Simon  Peter  and  Andrew,  and 

of  James  and  John,  with  the  miraculous 
draught  of  fishes.     Near  Capernaum. 

30.  The  healing  of  a  Demoniac  in  the  Syna- 

gogue.    Capernaum. 

31.  The  healing  of  Peter's  wife's  mother,  and 

many  others.     Capernaum. 

32.  Jesus  with  his  Disciples  goes  from  Caper- 

naum throughout  Galilee. 

33.  The  healing  of  a  Leper.     Galilee. 

34.  The  healing  of  a  Paralytic.     Capernaum. 

35.  The  call  of  Matthew.     Capernaum. 

PART  IV. 

OUR  lord's  second  PASSOVER,  AND  THE 
SUBSEQ.UENT  TRANSACTIONS  UNTIL  THE 
THIRD. 

Time  :    One  year. 

36.  The  Pool  of  Bethesda ;  the  healing  of  the 

infirm  man ;  and  our  Lord's  subsequent 
discourse.    Jeimsalem. 

37.  The  Disciples  pluck  ears  of  grain  on  the 

Sabbath.     On  the  way  to  Galilee  7 


4,  12. 
14,3-5. 


4,  17 

4,  13-16 
4,  18-22 

8,  14-17 

4,  23-25 

8,2-4 
9,2-8 


1,14. 
6,  17-20 


I,  14.15 


I,  16-20 
1,  21-28 
1,  29-34 

1,  35-39 

1,  40-45 

2,  1-12 
2,  13.  14 


12,  1-8 


2,  23-28 


1-18 
19-34 

1,  35-52 

2,  1-12 


4,  14. 
3,19.20 


4,  14.  15 


4,  16-31 

5,  1-11 
4,  31-37 
4,  38-41 

4,  42-44 

5,  12-16 
5,  17-26 
5,  27.  28 


2,  13-25 

3,  1-21 

3,  22-36 

4,  1-3 

4,  4-42 
4,  43-45 

4,  46-54 


5,  1-47 


SYNOPSIS    OF    THE    HARMONY. 


XI 


Sect. 

38.  The  healing  of  the  withered  hand  on  the 

Sabbath.     Galilee. 

39.  Jesus  arrives  at  the  Sea  of  Tiberias,  and  is 

followed  by  multitudes.     Lake  of  Galilee. 

40.  Jesus  withdraws  to  the  Mountain,  and  choos- 

es the  Twelve  ;  the  multitudes  follow  him. 
Near  Capernaum. 

41.  The  Sermon  on  the  Mount.    Near  Caper- 

nauvi. 

42.  The  healing    of  the   Centurion's  servant. 

Capernaum. 

43.  The  raising  of  the  Widow's  son.     Nain. 

44.  John  the  Baptist  in  prison  sends  Disciples  to 

Jesus.     Galilee.     Capernaum  ? 

45.  Reflections   of  Jesus   on  appealing  to  his 

mighty  Works.     Capernaum. 

46.  While  sitting  at  meat  with  a  Pharisee,  Jesus 

is  anointed  by  a  woman  who  had  been  a 
sinner.     Capernaum,  ? 

47.  Jesus,  with  the  Twelve,  makes  a  second  cir- 

cuit in  Galilee. 

48.  The  healing  of  a  Demoniac.     The  Scribes 

and  Pharisees  blaspheme.     Galilee. 

49.  The  Scribes  and  Pharisees  seek  a  sign.    Our 

Lord's  reflections.     Galilee. 

50.  The  true  Disciples  of  Christ  his  nearest  re- 

latives.    Galilee. 

51.  At  a  Pharisee's  table,  Jesus  denounces  woes 

against  the  Pharisees  and  others.     Galilee. 

52.  Jesus  discourses  to  his  Disciples  and  the 

multitude.     Galilee. 

53.  The  slaughter  of  certain  Galileans.     Para- 

ble of  the  barren  Fig-tree.     Galilee. 

54.  Parable  of  the   Sower.     Lake  of  Galilee. 

Near  Capernaum  ? 

55.  Parable  of   the  Tares.      Other  Parables. 

Near  Capernaum  ? 

56.  Jesus  directs  to  cross  the  Lake.     Incidents. 

The  tempest  stilled.     Lake  of  Galilee. 

57.  The  two  Demoniacs  of  Gadara.     S.  E.  coast 

of  the  Lake  of  Galilee. 

58.  Levi's  Feast.    Capernaum. 

59.  The  raising  of  Jarius's  daughter.     The  wo- 

man with  a  bloody  flux.     Capernaum. 

60.  Two  blind  men  healed,  and  a  dumb  spirit 

cast  out.     Capernaum  ? 

61.  Jesus  again  at  Nazareth,  and  again  rejected. 

62.  A  third  circuit  in  Galilee.     The  Twelve  in- 

structed and  sent  forth.     Galilee. 

63.  Herod  holds  Jesus  to  be  John  the  Baptist, 

whom  he  had  just  before  beheaded.     Gali- 
lee ?    Perea. 

^-JL.M.  The  Twelve  return,  and  Jesus  retires  with 
■     ^      them  across  the  Lake.    Five  thousand  are 
fed.     Capernaum.     N.  E.   coast  of  the 
Lake  of  Galilee. 


12,  9-14 
12,  15-21 

10,  2-4 
5,1,-8,1 
8,  5-13 

11,2-19 
11,20-30 


12,  22-37 
12,  38-45 

12,  46-50 


3,  1-6 
3,  7-12 

3,  13-19 


3,  19-30 


3,  31-35 


13, 1-23 

13,24-53 

8,  18-27 

8,  28-34 

9,  10-17 
9,  18-26 

9,  27-34 

13,  54-58 

9,  35-38 
10,1.5-42 
11,  1 

14,  1.  2. 
6-12 


4,  1-25 

4,  26-34 
4,35-41 

5,  1-21 
2,  15-22 

5,  22-43 

6,  1-6 
6,  6-13 


6,  14-16. 
21-29 


6,  6-11 

6,  12-19 

6,  20-49 

7,  1-10 
7,  11-17 

7,  18-35 

7,  36-50 

8,  1-3 

11,14.15. 
17-23 

11,  16. 
24-36 

8,  19-21 

11,37-54 

12,  1-59 

13,  1-9 

8,  4-18 


8,  22-25 

9,  57-62 
8,  26-40 

5,  29-39 

8,  41-56 


9,  1-6 


9,7-9 


14,  13-21  6,  30-44    9,  10-17  |6,  1-14 


Xll 


SYNOPSIS   OF   THE   HARMONY. 


CONTENTS. 

MATT. 

MARK. 

LUKE. 

JOHN. 

Sect. 

65.  Jesus  walks  upon  the  water.     Lake  of  Gal- 
ilee.    Gennesareth. 

14,  22-36  6,  45-56 

6,  15-21 

66.  Our  Lord's  discourse  to  the  multitude  in  the 
Synagogue  at  Capernaum.     Many  Disci- 
ples   turn    back.      Peter's  profession    of 
faith.     Capernaum. 

6,  22-71 
7,1 

PART  V. 

FROM   OUB     lord's    THIRD    PASSOVER    UNTIL 

HIS     FINAL    DEPARTURE     FROM    GALILEE 

AT   THE   FESTIVAL   OF   TABERNACLES. 

Time  :  Six  months. 

67.  Our  Lord  justifies  his  disciples  for  eating 
with  unwashen  hands.    Pharisaic  Tradi- 
tions.    Capernaum. 

15,  1-20 

7, 1-23 

68.  The  daughter  of  a  Syrophenician  woman  is 
healed.     Region  of  Tyre  and  Sidon. 

15,  21-28  7,  24-30 

69.  A  deaf  and  dumb  man  healed  ;  also  many 
others.    Four  thousand  are  fed.     The  De- 
capolis. 

15,  29-38 

7,  31-37 
8,1-9 

70.  The  Pharisees  and  Sadducees  again  require 
a  sign.     [See  §  49.]     Near  Magdala. 

15,  39 

16,  1-4 

8,  10-12 

71.  The  Disciples  cautioned  against  the  leaven 
of  the  Pharisees,  etc.     N.  E.  coast  of  the 
Lake  of  Galilee. 

16,  4-12 

8,  13-21 

72.  A  blind  man  healed.    Bethsaida  (Julias). 

8,  22-26 

73.  Peter  and  the  rest  again  profess  their  faith 
in  Christ.    [See  §  66.]    Region  of  Cesarea 
Philippi. 

16,  13-20 

8,  27-30 

9,  18-21 

74.  Our  Lord  foretells  his  own  death  and  resur- 
rection, and   the   trials   of  his  followers. 
Region  of  Cesarea  Philippi. 

16,  21-28 

8,  31-38 
9,1 

9,  22-27 

75.  The  Transfiguration.      Our  Lord's  subse- 
quent discourse  with  the  three  Disciples. 
Region  of  Cesarea  Philippi. 

17,  1-13 

9,  2-13 

9,  28-36 

76.  The  healing  of  a  Demoniac,  whom  the  Dis- 
ciples could  not  heal.    Region  of  Cesarea 
Philippi. 

17,  14-21 

9,  14-29 

9,  37-43 

77.  Jesus  again  foretells  his  own  death  and  re- 
surrection.    [See  §  74.]     Galilee. 

17,  22.23 

9,  30-32 

9,  43-45 

78.  The  tribute-money  miraculously  provided. 
Capernaum. 

17,  24-27 

9,33 

79.  The  Disciples  contend  who  should  be  great- 
est.   Jesus  exhorts  to  humility,  forbear- 
ance and  brotherly  love.     Capernaum. 

18, 1-35 

9,  33-50 

9,  46-50 

80.  The  Seventy  instructed  and  sent  out.     Ca- 
pernaum. 

10,  1-16 

81 .  Jesus  goes  up  to  the  Festival  of  Tabernacles. 
His  final  departure  from  Galilee.     Inci- 
dents in  Samaria. 

9,  51-56 

7,  2-10 

82.  Ten  Lepers  cleansed.    Samaria. 

17,  11-19 

SYNOPSIS   OF    THE    HARMONY. 


xm 


CONTENTS. 


LUKE.        JOHN. 


Sect. 


PART  VI. 


THE  FESTIVAL  OF  TABERNACLES,  AND  THE 
SUBSEaUENT  TRANSACTIONS  UNTIL  OUR 
lord's  ARRIVAL  AT  BETHANY,  SIX  DAYS 
BEFORE    THE    FOURTH    PASSOVER. 


Time  :  Six  months  less  one  week. 


83. 

84. 
85. 

86. 

87. 

88. 

89. 
90. 

91. 

92. 
93. 

94. 

95. 

96. 

97. 

98. 

99. 
100 

101 

102 
103 

104 
105 

106 

107 


His 


Jesus  at  the  Festival  of  Tabernacles. 

public  teaching.    Jerusalem. 
The  woman  taken  in  Adultery.     Jerusalem. 
Further  public  teaching  of  our  Lord.     He 

reproves  the  unbelieving  Jevirs,  and  escapes 

from  their  hands.     Jerusalem. 
A  lawyer  instructed.     Love  to  our  neighbor 

defined.    Parable  of  the  Good  Samaritan. 

Near  Jerusalem. 

Jesus  in  the  house  of  Martha  and  Mary. 
Bethany. 

The  Disciples  again  taught  how  to  pray. 

Near  Jerusalem. 
The  Seventy  return.     Jerusalem  7 
A  man  born  blind  is  healed  on  the  Sabbath. 
Our  Lord's  subsequent  discourses.     Jeru- 
salem. 

Jesus  in  Jerusalem  at  the  Festival  of  Dedi- 
cation. He  retires  beyond  Jordan.  Jeru- 
salem.    Bethany  beyond  Jordan. 

The  raising  of  Lazarus.    Bethany. 

The  counsel  of  Caiaphas  against  Jesus. 
He  retires  from  Jerusalem.  Jerusalem. 
Ephraim. 

Jesus  beyond  Jordan  is  followed  by  multi- 
tudes. The  healing  of  the  infirm  woman 
on  the  Sabbath.   Valley  of  Jordan.  Perea. 

Our  Lord  goes  teaching  and  journeying 
towards  Jerusalem.  He  is  warned  against 
Herod.     Perea. 

Our  Lord  dines  with  a  chief  Pharisee  on  the 
Sabbath.     Incidents.     Pei'ea. 

What  is  required  of  true  Disciples.    Perea. 

Parable  of  the  Lost  Sheep,  etc.  Parable  of 
the  Prodigal  Son.    Perea. 

Parable  of  the  Unjust  Steward.     Perea. 
The  Pharisees  reproved.     Parable  of  the 

Rich  Man  and  Lazarus.     Perea. 
Jesus  inculcates  forbearance,  faith,  humil- 
ity.    Perea. 
Christ's  coming  will  be  sudden.    Perea. 
Parables.    The  importunate  Widow.     The 

Pharisee  and  Publican.     Perea. 
Precepts  respecting  divorce.     Perea. 
Jesus  receives  and  blesses  little  Children. 

Perea. 
The  rich  Young  Man.    Parable  of  the  La- 
borers in  the  Vineyard.     Perea. 
Jesus  a  third  time  foretells  his  Death  and 
Resurrection.  [See  §  74,  §  77.]    Perea. 


19,1.2 


19,  3-12 

19,  13-15 

19,  16-30 

20,  1-16 


0, 
20,  17-19  10, 


10,  1 


10, 


10, 


10,  25-37 

10,  38-42 

11,  1-13 
10, 17-24 


7,  11-53 
1 

2-11 


I,  12-59 


2-12 
13-16 
17-31 
32-34 


13,  10-21 


13,  22-35 

14,  1-24 

14,  25-35 

15,  1-32 
16,1-13 

16,  14-31 

17,  1-10 

17,  20-37 

18,  1-14 


18,  15-17 
18,  18-30 
18,  31-34 


9,  1-41 

10,  1-21 


10,  22-42 

11,  1-46 


11,47-54 


XIV 


SYNOPSIS    OF   THE    HARMONY. 


CONTENTS. 


MATT.        MARK. 


LUKE.         JOHN. 


^'\  "ilS 


Sect. 

108.  James  and  John  prefer  Iheir  ambitious  re- 

quest.    Pcrea. 

109.  The  healing  of  two  blind  men  near  Jericho. 

110.  The  visit  to  2^ccheus.    Parable  of  the  ten 

Miuae.    Jeridw. 

111.  Jesus  arrives  at  Bethany  six  days  before 

the  Passover.    Bethany. 

PART  VII. 


OUR  LORD'S  PUBLIC  ENTRY  INTO  JERUSA- 
LEM, AND  THE  SUBSEQUENT  TRANSAC- 
TIONS  BEFORE   THE   FOURTH   PASSOVER. 

Time  :  Five  days. 

.  Our  Lord's  public  Entry  into  Jenisalem. 
Bethany,  Jervsalem. 

,  The  barren  Fig-tree.  The  cleansing  of  the 
Temple.     Bethany,  Jerusalem. 

,  The  barren  Fig-tree  withers  away.     Be- 
tween Bethany  and  Jerusalem. 
Christ's  authority  questioned.    Parable  of 
the  Two  Sons.     Jerusalem. 

,  Parable  of  the  wicked  husbandmen.  Je- 
rusalem. 

.  Parable  of  the  Marriage  of  the  King's  Son. 
Jerusalem,. 
Insidious  question  of  the  Pharisees:  Trib- 
ute to  Cesar.     Jerusalem. 
Insidious  question  of  the  Sadducees :    The 
Resurrection.    Jerusalem,. 

A  lawyer  questions  Jesus.  The  two  great 
Commandments.     Jerusalem. 

How  is  Christ  the  son  of  David  ?  Jeru- 
salem. 

Warnings  against  the  evil  example  of  the 
Scribes  and  Pharisees.     Jerusalem. 

Woes  against  the  Scribes  and  Pharisees. 
Lamentation  over  Jerusalem.    Jerusalem. 

The  Widow's  mite.    Jerusalem. 

Certain  Greeks  desire  to  see  Jesus.  Jeru- 
salem,. 

Reflections  upon  the  unbelief  of  the  Jews. 
Jerusalem. 

Jesus,  on  taking  leave  of  the  Temple,  fore- 
tells its  destruction  and  the  persecution 
of  his  Disciples.  Jen-usalem.  Mount  of 
Olives. 

The  signs  of  Christ's  coming  to  destroy 
Jerusalem,  and  put  an  end  to  the  Jewish 
State  and  Dispensation.  Mount  of  Olives. 

Transition  to  Christ's  final  coming  at  the 
Day  of  Judgment.  Exhortation  to  watch- 
fuhiess.  Parables :  The  ten  Virgins. 
The  five  Talents.    Mount  of  Olives. 


20,  20-28' 10,  35-45 


20,  29-34 


113. 

114. 

115. 

116. 

117. 

118. 

119. 

120. 

121. 

122. 

123. 

124. 
125. 

126. 

127. 

128. 
129. 


21,  1-11. 

14-17 
21,12.13. 

18.  19 


10,  46-52  18,  35-43 
19,1 

19,2  28 


11,  1-11 
11,  12-19 


19,29-44 

19,  45-48 
21,  37.38 


21,20-22  11,20.26 
21,23-32  11,27-33  20,  1-8 

21,  33-46  12,  1-12   20,  9-19 

22,  1-14 

22,  15-2212,  13-17  20,  20-26 
22,  23-33  12,  18-27  20,  27-40 
22,  34-40 


22,  41-46 

23,  1-12 
23,  13-39 


24,  1-14 


24,  15-42 


12,  28-34 
12,35-37  20,41-44 


II,  55-57 
12,1.9-11 


12,  12-19 


12,  38.39 

12,40 
12,  41-44 


24,  43-51 

25,  1-30 


13,  1-13 
13, 14-37 


20,  45.46 

20,47 

21,  1-4 


21,5-19 
21,  20-36 


12,  20-36 
12,  37-50 


SYNOPSIS    OF    THE    HARMONY. 


XV 


CONTENTS. 


MATT.        MARK. 


-V 


-^ 


Sect. 

130.  Scenes  of  the  Judgment  Day.    Mount  of 

Olives. 

131.  The  Rulers  conspire.  The  supper  at  Beth- 
any. Treachery  of  .luuas.  Jerusalem. 
Bethany. 

132.  Preparation  for  the  Passover.    Bethany. 

Jerusalem. 

PART  VIII. 

THE  FOURTH  PASSOVER  ;  OUR  LORD's  PAS- 
SION ;  AND  THE  ACCOMPANYING  EVENTS 
UNTIL  THE  END  OF  THE  JEWISH  SABBATH. 

Time  :   Two  days. 

133.  The  Passover  Meal.      Contention  among 

the  Twelve.     Jerusalem. 

134.  Jesus  washes  the  feet  of  his  disciples. 
Jerusalem. 

135.  Jesus  points  out  the  Traitor.  Judas  with- 
draws.    Jerusalem. 

136.  Jesus  foretells  the  fall  of  Peter,  and  the  dis- 

persion of  the  Twelve.     Jerusalem. 

137.  The  Lord's  Supper.    Jerusalem. 


25,  31-46 

26,  1-16 
26,  17-19 


14,  1-11 
14,  12-16 


22,  1-6      12,  2- 
22,  7-13 


26,20 


26,  21-25 

26,  31-35 
26,  26-29 


14,  17 


14, 18-21 

14,  27-31 
14,  22-25 


22,  14-18 
24-30 


22,  21-23 

22,  31-38 
22.  19.20 


138 

139. 

140. 

141 

f 

142 

> 

143 

144 

^ 

145 

X. 

146. 

147. 

K 

148 

149 

150 

151 

4    152. 


Jesus  comforts  his  Disciples.  The  Holy 
Spirit  promised.     Jerusalem. 

Christ  the  true  Vine.  His  Disciples  hated 
by  the  world.     Jerusalem. 

Persecution  foretold.    Further  promise  of 

the  Holy  Spirit.    Prayer  in  the  name  of 

Christ.     Jerusalem,. 
Christ's   last    prayer    with  his  disciples. 

Jerusalem. 
The  agony  in  Gethsemane.      Mount  of 

Olives. 
Jesus  betrayed,  and  made  prisoner.    Mount 

of  Olives. 

Jesus  before  Caiaphas.  Peter  thrice  denies 
him.     Jerusalem. 

Jesus  before  Caiaphas  and  the  Sanhedrim. 
He  declares  himself  to  be  the  Christ;  is 
condemned  and  mocked.     Jerusalem. 

The  Sanhedrim  lead  Jesus  away  to  Pilate. 
Jerusalem. 

Jesus  before  Herod.    Jerusalem. 

Pilate  seeks  to  release  Jesus.  The  Jews 
demand  Barabbas.    Jerusalem. 

Pilate  delivers  up  Jesus  to  death.  He  is 
scourged  and  mocked.     Jerusalem. 

Pilate  again  seeks  to  release  Jesus.  Jeru- 
salem. 

Judas  repents  and  hangs  himself.  Jeru- 
salem. 

Jesus  is  led  away  to  be  crucified.  Jerusa- 
lem. 


X|  153.  The  Crucifixion.    Jerusalem. 


26,  30. 
36-46 

26,  47-56 

26,  57.58 

69-75 


26,  59-68 

27,  1.  2 
11-14 


27,  15-26 
27,  26-30 

27,  3-10 

27,  31-34 
27,  35-38 


14,26. 
32-42 


14,  43-52 

14,53.54. 

66-72 


14,  55-65 

15,  1-5 


15,  6-15 
15,  15-19 


15,  20-23 
15,  24-28 


22,  39-46 


22,  47-53 
22,  54-62 


22,  63-71 

23,  1-5 

23,  6-12 
23,  13-25 


23,  26-33 
23,  33.34 


13,  1-20 
13,21-35 

13,  36-38 

14,  1-31 
15, 1-27 

16,  1-33 

17, 1-26 
18,1 


18,2-12 

18,13-18. 
25-27 


18,  19-24 
18,  28-38 


18,  39.40 

19,  1-3 
19,4-16 


19,  16.17 
19,  18-24 


XVI 


SYNOPSIS    OF    THE    HARMONY. 


CONTENTS. 


MATT.        MARK. 


V 


Sect. 

154.  The  Jews  mock  at  Jesus  on  the  Cross.    He 


commends  his  mother  to  John. 
lem. 


Jerusa- 


f 


155.  Darkness  prevails.     Christ  expires  on  the 

cross.    Jerusalem. 

156.  The  vail  of  the  Temple  rent,  and  graves 

opened.      Judgment    of  the    Centurion. 
The  Women  at  the  Cross.    Jerusalem. 

157.  The  taking  down  from  the  Cross.    The 

burial.     Jerusalem. 

158.  The  Watch  at  the  Sepulchre.    Jerusalem. 


PART  IX. 

OUR  lord's  resttrrection,  his  subse- 
quent APPEARANCES,  AND  HIS  ASCEN- 
SION. 

Time  :  Forty  days. 

159.  The  Morning  of  the  Resurrection.    Jeru- 

salem.. 

160.  Visit  of  the  Women  to  the    Sepulchre. 

Mary  Magdalene  returns.     Jerusalem. 

161.  Vision  of  Angels  in  the  Sepulchre.    Jeru- 

salem,. 

162.  The  Women  return  to  the  City.    Jesus 

meets  them.     Jerusalem. 

163.  Peter  and  John  run  to  the  Sepulchre.    Je- 

rusalem,. 

164.  Our  Lord  is  seen  by  Mary  Magdalene  at 

the  Sepulchre.     Jerusalem. 

165.  Report  of  the  Watch.    Jerusalem. 

166.  Our  Lord  is  seen  of  Peter.    Then  by  two 

Disciples  on  the  way  to  Emmaus.    Jeru- 
salem,.  Emmaus. 

167.  Jesus  appears  in  the  midst  of  the  Apostles, 

Thomas  being  absent.    Jerusalem. 

168.  Jesus  appears  in  the  midst  of  the  Apostles, 

Thomas  being  present.     Jerusalem. 

169.  The  Apostles  go  away  into  Galilee.    Jesus 

shows  himself  to  seven  of  them  at  the 
Sea  of  Tiberias.     Galilee. 

170.  Jesus  meets  the  Apostles  and  above  five 

hundred  Brethren  on  a  Mountain  in  Gal- 
ilee.    Galilee. 

171.  Our  Lord  is  seen  of  James;  then  of  all  the 

Apostles.     Jerusalem. 

172.  The  Ascension.     Bethany. 

173.  Conclusion  of  John's  Gospel. 


27,  39-44 

27,  45-50 
27,  51-56 

27,  57-61 
27,  62-66 


28,  2-4 
28,1 
28,  5-7 
28,  8-10 


28,  11-15 


28,16 
28,  16-20 


15,  29-32 
15,  33-37 


15,  38-41 


15,  42-47 


23,  35-37 
39-43 


23,  44-46 

23,  45. 
47-49 

23,  50-56 


16,1 
16,2-4 
16,  5-7 
16,8 

16,9-11 

16,12.13 
16,  14-18 


16,  19.20 


24,  1-3 
24,  4-8 
24,  9-11 
24,12 


24, 13-35 
24,  36-49 


24,  50-53 


JOHN. 


19,25-27 
19,28-30 

19,  31-42 


20,  1.  2. 


20,  3-10 
20,11-18 


20,  19-23 

20,  24-29 

21,  1-24 


20,  30.31 
21,25 


TABLE 


FINDING  ANY  PASSAGE   IN   THE   HARMONY. 


MATTHEW. 


Chap. 

Verse. 

Sect. 

Chap. 

Veree. 

Sect. 

Chap. 

Verse. 

Sect. 

i. 

1-17 

13 

xiii. 

1-23 

54 

xxii. 

41-46 

121 

18-25 

6 

24-53 

55 

xxiii. 

1-12 

122 

ii. 

1-12 

10 

54-58 

61 

13-39 

123 

13-23 

11 

xiv. 

.  1.2 

63 

xxiv. 

1-14 

127 

iii. 

1-12 

14 

3-5 

24 

15-42 

128 

13-17 

15 

6-12 

63 

•  43-51 

129 

iv. 

1-11 

16 

13-21 

64 

XXV. 

1-30 

129 

12 

24 

22-36 

65 

31-46 

130 

13-16 

28 

XV. 

1-20 

67 

xxvi. 

1-16 

131 

17 

26 

21-28 

68 

17-19 

132 

18-22 

29 

29-38 

69 

20 

133 

23-25 

32 

39 

70 

21-25 

135 

V. 

1-48 

41 

xvi. 

1-4 

70 

26-29 

137 

vi. 

1-34 

41 

4-12 

71 

30 

142 

vii. 

1-29 

41 

13-20 

73 

31-35 

136 

viii. 

1 

41 

21-28 

74 

36-46 

142 

2-4 

33 

xvii. 

1-13 

75 

47-56 

143 

5-13 

42 

14-21 

76 

57,58 

144 

14-17 

31 

22,23 

77 

59-68 

145 

18-27 

56 

24-27 

78 

69-75 

144 

28-34 

57 

xviii. 

1-35 

79 

xxvii. 

1,2 

146 

ix. 

1 

57 

xix. 

1,2 

94 

3-10 

151 

•2-3 

34 

3-12 

104 

11-14 

146 

9 

35 

13-15 

105 

15-26 

148 

10-17 

58 

16-30 

106 

26-30 

149 

18-26 

59 

XX. 

1-16 

106 

31-34 

152 

27-34 

60 

17-19 

107 

35-38 

153 

35-38 

62 

20-28 

108 

39-44 

154 

X. 

1 

62 

29-34 

109 

45-50 

155 

2-4 

40 

xxi. 

1-11 

112 

61-56 

156 

5-42 

62 

12,13 

113 

57-61 

157 

xi. 

1 

62 

14-17 

112 

62-66 

158 

2-19 

44 

18,19 

113 

xxviii. 

1 

160 

20-30 

45 

20-22 

114 

2-4 

159 

xii. 

1-8 

37 

23-32 

115 

5-7 

161 

9-14 

38 

33-46 

116 

8-10 

162 

15-21 

39 

xxii. 

1-14 

117 

11-15 

165 

22-37 

48 

15-22 

118 

16 

169 

38-45 

49 

23-33 

119 

16-20 

170- 

46-50 

50 

34-40 

120 

2i 


XViii    TABLE  FOR  FINDING  ANY  PASSAGE  IN  THE  HARMONY. 


MARK. 


Chap. 

Verse. 

Sect.  1  Chap.    Verse. 

Sect. 

Chap. 

Verse. 

Sect. 

*   i. 

1-8 

14 

vii. 

24-30 

68 

xii. 

41-44 

124 

9-11 

15 

31-37 

69 

xiii. 

1-13 

127 

12,  13 

16 

viii. 

1-9 

69 

14-37 

123 

14 

24 

10-12 

70 

xiv. 

1-11 

131 

14,15 

26 

13-21 

71 

12-16 

132 

16-20 

29 

22-26 

72 

17 

133 

21-28 

30 

27-30 

73 

18-21 

135 

29-34 

31 

31-38 

74 

22-25 

137 

35-39 

32 

ix. 

1 

74 

26 

142 

40-45 

33 

2-13 

75 

27-31 

136 

ii. 

1-12 

34 

14-29 

76 

32-42 

142 

13,14 

35 

30-32 

77 

43-52 

143 

15-22 

58 

33 

78 

53,54 

144 

23-28 

37 

33-50 

79 

55-65 

145 

iii. 

1-6 

38 

X. 

1 

94 

66-72 

144 

7-12 

39 

2-12 

104 

XV. 

1-5 

146 

13-19 

40 

13-16 

105 

6-15 

148 

19-30 

48 

17-31 

106 

15-19 

149 

31-35 

50 

32-34 

107 

20-23 

152 

iv. 

1-25 

54 

35-45 

108 

24-28 

153 

26-34 

55 

46-52 

109 

29-32 

154 

35-41 

56 

xi. 

1  -11 

112 

33-37 

155 

V. 

1-21 

57 

12-19 

113 

38-41 

156 

22-43 

59 

20-26 

114 

42-47 

157 

vi. 

1-6 

61 

27-33 

115 

xvi. 

1 

159 

6-13 

62 

xii. 

1-12 

116 

2-4 

■  160 

14-16 

63 

13-17 

118 

5-7 

161 

17-20 

24 

18-27 

119 

8 

162 

21-29 

63 

28-34 

120 

9-11 

164 

30-44 

64 

35-37 

121 

12,13 

166 

45-56 

65 

38,39 

122 

14-18 

167 

▼ii. 

1-23 

67 

40 

123 

19,20 

172 

LUKE. 


1-4 

1 

V. 

29-39 

58 

ix. 

37-43 

5-25 

2 

vi. 

1-5 

37 

43-45 

26-38 

3 

6-11 

38 

46-50 

39-56 

4 

12-19 

40 

61-56 

57-80 

5 

20-26 

41 

57-62 

1-7 

7 

27-30 

41 

X. 

1-16 

8-20 

8 

31 

41 

17-24 

21-38 

9 

32-36 

41 

25-37 

39,40 

11 

37-49 

41 

38-42 

41-52 

12 

vii. 

1-10 

42 

xi. 

1-13 

1-18 

14 

11-17 

43 

14,15 

19,20 

24 

18-35 

44 

16 

21-23 

15 

36-50 

46 

17-23 

23-38 

13 

viii. 

1-3 

47 

24-28 

1-13 

16 

4-18 

54 

29-36 

14 

24 

19-21 

50 

37-54 

14,15 

26 

22-25 

56 

xii. 

1-59 

16-31 

28 

26-40 

57 

xiii. 

1-9 

31-37 

30 

41-56 

59 

10-21 

38-41 

31 

ix. 

1-6 

62 

22-35 

42-44 

32 

7-9 

63 

xiv. 

1-24 

1-11 

29 

10-17 

64 

25-35 

12-16 

33 

18-21 

73 

XV. 

1-32 

17-26 

34 

22-27 

74 

xvi. 

1-13 

27,28 

35 

28-36 

75 

14-31 

TABLE  FOR  FINDING  ANY  PASSAGE  IN  THE  HARMONY.       xix 


LUKE  CONTINUED. 


Chap. 

Verse. 

Sect. 

Chap. 

Verse. 

Sect. 

Chap. 

Verse. 

Sect. 

xvii. 

1-10 

101 

XX. 

47 

123 

xxiii. 

13-25 

148 

11-19 

82 

xxi. 

1-4 

124 

26-33 

152 

20-37 

102 

5-19 

127 

33-34 

153 

xviii. 

1-14 

103 

20-36 

128 

35-37 

154 

15-17 

105 

37,33 

113 

38 

153 

18-30 

106 

xyii. 

1-6 

131 

39-43 

154 

31-34 

107 

7-13 

132 

44-46 

155 

35-43 

109 

14-18 

133 

45 

156 

xix. 

1 

109 

19,20 

137 

47-49 

156 

2-28 

110 

21-23 

135 

50-56 

157 

29-44 

112 

24-30 

133 

xxiv. 

1-3 

160 

45-48 

113 

31-38 

136 

4-8 

161 

XX. 

1-8 

115 

. 

39-46 

142 

9-11 

162 

9-19 

116 

47-53 

143 

12 

163 

20-26 

118 

54-62 

144 

13-35 

166 

27-40 

119 

63-71 

145 

36-49 

167 

41-44 

121 

xxiii. 

1-5 

146 

50-53 

172 

45,46 

122 

6-12 

147 

JOHN. 


1-18 

17 

ix. 

1-41 

90 

xviii. 

13-18 

19-34 

18 

X. 

1-21 

90 

19-24 

35-52 

19 

22-42 

91 

25-27 

1-12 

20 

xi. 

1-46 

92 

28-38 

13-25 

21 

47-54 

93 

39,40 

1-21 

22 

55-57 

111 

xix. 

1-3 

22-36 

23 

xii. 

1 

111 

4-16 

1-3 

24 

2-8 

131 

16,17 

4-42 

25 

9-11 

111 

18-24 

43-45 

26 

12-19 

112 

25-27 

46-54 

27 

20-36 

125 

28-30 

1-47 

36 

37-50 

126 

31-42 

1-14 

64 

xiii. 

1-20 

134 

XX. 

1,2 

15-21 

65 

21-35 

135 

3-10 

22-71 

66 

36-38 

136 

11-18 

1 

66 

xiv. 

1-31 

138 

19-23 

2-10 

81 

XV. 

1-27 

139 

24-29 

11-53 

83 

xvi. 

1-33 

140 

30,31 

1 

83 

xvii. 

1-26 

141 

xxi. 

1-24 

2-11 

84 

xviii. 

1 

142 

25 

12-59 

85 

2-12 

143 

144 
145 
144 
146 
148 
149 
150 
152 
153 
154 
155 
157 
160 
163 
164 
167 
168 
173 
169 
173 


ADVERTISEMENT. 


The  notes  to  the  Gospels,  credited  to  Archbishop  Newcome,  with- 
out other  reference,  are  selected  from  the  notes  to  his  Greek  Har- 
mony. 

In  following  Dr.  Robinson's  arrangement  of  the  Gospels,  I  have  in 
several  places  omitted  his  transposition  of  the  verses  of  the  text, 
occurring  within  the  limits  of  a  section  ;  it  being  more  convenient 
to  insert  them  in  the  order  in  which  they  were  written  by  the  Evan- 
gelists. 

The  text,  except  in  a  few  places  where  the  article  a  was  accident- 
ally printed  instead  of  an,  in  the  words  an  house,  an  hungered,  &c., 
is  conformable  to  the  common  octavo  edition  of  the  American  Bible 
Society. 


PRELIMINARY  OBSERVATIONS. 


$  1.  In  examining  the  evidences  of  the  Christian  rehgion,  it 
is  essential  to  the  discovery  of  truth  that  we  bring  to  the 
investigation  a  mind  freed,  as  far  as  possible,  from  existing 
prejudice  and  open  to  conviction.  There  should  be  a  readi- 
ness, on  our  part,  to  investigate  with  candor,  to  follow  the 
truth  wherever  it  may  lead  us,  and  to  submit,  without  reserve 
or  objection,  to  all  the  teachings  of  this  religion,  if  it  be  found 
to  be  of  divine  origin.  "  There  is  no  other  entrance,"  says 
Lord  Bacon,  ''  to  the  kingdom  of  man,  which  is  founded  in 
the  sciences,  than  to  the  kingdom  of  heaven,  into  which  no 
one  can  enter  but  in  the  character  of  a  little  child."  ^  The 
docility  which  true  philosophy  requires  of  her  disciples  is  not 
a  spirit  of  servility,  or  the  surrender  of  the  reason  and  judg- 
ment to  whatsoever  the  teacher  may  inculcate;  but  it  is  a 
mind  free  from  all  pride  of  opinion,  not  hostile  to  the  truth 
sought  for,  willing  to  pursue  the  inquiry  and  impartially  to 
weigh  the  arguments  and  evidence,  and  to  acquiesce  in  the 
judgment  of  right  reason.  The  investigation,  moreover, 
should  be  pursued  with  the  serious  earnestness  which  be- 
comes the  greatness  of  the  subject  —  a  subject  fraught  with 
such  momentous  consequences  to  man.  It  should  be  pursued 
as  in  the  presence  of  God,  and  under  the  solemn  sanctions 

*  Nov.   Org.    1.  68.     His  words  are  :    "  Ut  non  alius  fere  sit  aditus  ad 
regnum  hominis,  quod  fundatur  in  scientiis,  quam  ad  regnum  ccelorum,  in 
quod,  nisi  sub  persona  infantis,  intrare  non  datur." 
3 


22  PRELIMINARY     OBSERVATIONS. 

created  by  a  lively  sense  of  his  omniscience,  and  of  our  ac- 
countability to  him  for  the  right  use  of  the  faculties  which  he 
has  bestowed. 

§  2.  In  requiring  this  candor  and  simplicity  of  mind  in 
those  who  would  investigate  the  truth  of  our  religion,  Christ- 
ianity demands  nothing  more  than  is  readily  conceded  to 
every  branch  of  human  science.  All  these  have  their  data, 
and  their  axioms ;  and  Christianity,  too,  has  her  first  prin- 
ciples, the  admission  of  which  is  essential  to  any  real  pro- 
gress in  knowledge.  ''Christianity,"  says  Bishop  Wilson, 
''  inscribes  on  the  portal  of  her  dominions,  *  Whosoever  shall 
not  receive  the  kingdom  of  God  as  a  little  child,  shall  in 
,no  wise  enter  therein.'  Christianity  does  not  profess  to  con- 
vince the  perverse  and  headstrong,  to  bring  irresistible  evi- 
dence to  the  daring  and  profane,  to  vanquish  the  proud 
scomer,  and  afford  evidences  from  which  the  careless  and 
perverse  cannot  possibly  escape.  This  might  go  to  destroy 
man's  responsibility.  All  that  Christianity  professes,  is  to 
propose  such  evidences  as  may  satisfy  the  meek,  the  tract- 
able, the  candid,  the  serious  inquirer."  ^ 

<§>  3.  The  present  design,  however,  is  not  to  enter  upon  any 
general  examination  of  the  evidences  of  Christianity,  but  to 
confine  the  inquiry  to  the  testimony  of  the  Four  Evangelists, 
bringing  their  narratives  to  the  tests  to  which  other  evidence 
is  subjected  in  human  tribunals.  Of  course  several  things, 
sometimes  controverted,  will  here  be  assumed  as  true. 

§  4.  (1.)  It  will,  in  the  first  place,  ^e  assumed  that  God 
has,  at  some  times,  revealed  himself  to  man,  by  special  and 
express  communications.  The  reality  of  such  a  revelation 
has  been  argued  from  its  necessity.  That  man  is  a  religious 
being,  is  universally  conceded,  for  it  has  been  seen  to  be 
universally  true.  He  is  everywhere  a  worshipper.  In  every 
age  and  country,  and  in  every  stage,  from  the  highest  intel- 
lectual culture  to  the  darkest  stupidity,  he  bows  with  homage 
to  a  superior  being.  Be  it  the  rude  carved  idol  of  his  own 
fabrication,  or  the  unseen  divinity  that  stirs  within  him,  it 

*  Bishop  Wilson's  Evidences,  p.  38. 


PRELIMINARY     OBSERVATIONS.  23 

is  stil]  the  object  of  his  adoration.  This  trait  in  the  character 
of  man  is  so  uniform,  that  it  may  safely  be  assumed,  either 
as  one  of  the  original  attributes  of  his  nature,  or  as  necessa- 
rily resulting  from  the  action  of  one  or  more  of  those  attri- 
butes. 

<§>  5.  The  object  of  man's  worship,  whatever  it  be,  will  natu- 
rally be  his  standard  of  perfection.  He  clothes  it  with  every 
attribute,  belonging,  in  his  view,  to  a  perfect  character ;  and 
this  character  he  himself  endeavors  to  attain.  He  may  not, 
directly  and  consciously,  aim  to  acquire  every  virtue  of  his 
deity,  and  to  avoid  the  opposite  vices ;  but  still  this  will  be  the 
inevitable  consequence  of  sincere  and  constant  worship.  As 
in  human  society  men  become  assimilated,  both  in  manners 
and  in  moral  principles,  to  their  chosen  associates,  so  in  the 
worship  of  whatever  deity  men  adore,  they  ''  form  to  his  the 
relish  of  their  souls." 

<J  6.  How  it  came  to  pass  that  man,  originally  taught,  as 
we  doubt  not  he  was,  to  knOw  and  to  worship  the  true  Jeho- 
vah, is  found,  at  so  early  a  period  of  his  history,  a  worship- 
per of  baser  objects,  it  is  foreign  to  our  present  purpose  to  in- 
quire. But  the  fact  is  lamentably  true,  that  he  soon  became 
an  idolater,  a  worshipper  of  moral  abominations.  The  Scyth- 
ians and  Northmen  adored  the  impersonations  of  heroic 
valor  and  of  bloodthirsty  and  cruel  revenge.  The  mythology 
of  Greece  and  of  Rome,  though  it  exhibited  a  few  examples 
of  virtue  and  goodness,  abounded  in  others  of  gross  licen- 
tiousness and  vice.  The  gods  of  Egypt  were  reptiles  and 
beasts  and  birds.  The  religion  of  Central  and  Eastern  Asia 
was  polluted  with  lust  and  cruelty,  and  smeared  with  blood, 
''  rioting,  in  deadly  triumph,  over  all  the  tender  affections  of 
the  human  heart  and  all  the  convictions  of  the  human  under- 
standing." Western  and  Southern  Africa  and  Polynesia  are, 
to  this  day,  the  abodes  of  frightful  idolatry,  cannibalism,  and 
cruelty  ;  and  the  aborigines  of  both  the  Americas  are  examples 
of  the  depths  of  superstition  to  which  the  human  mind  may 
be  debased.  In  every  quarter  of  the  world,  however,  there  is 
a  striking  uniformity  seen,  in  all  the  features  of  paganism. 
The  ruling  principle  of  her  religion  is  terror,  and  her  deity  is 


24  PRELIMINARY     OBSERVATIONS. 

lewd  and  cruel.  Whatever  of  purity  the  earher  forms  of  pa- 
ganism may  have  possessed,  it  is  evident  from  history  that  it 
was  of  brief  duration.  Every  form,  which  history  has  pre- 
served, grew  rapidly  and  steadily  worse  and  more  corrupt, 
until  the  entire  heathen  world,  before  the  coming  of  Christ,  was 
infected  with  that  loathsome  leprosy  of  pollution,  described 
with  revolting  vividness  by  St.  Paul,  in  the  beginning  of  his 
Epistle  to  the  Romans. 

$  7.  So  general  and  decided  was  this  proclivity  to  the  wor- 
ship of  strange  gods,  that,  at  the  time  of  the  deluge,  only  one 
family  remained  faithful  to  Jehovah ;  and  this  was  a  family 
which  had  been  favored  with  his  special  revelation.  Indeed 
it  is  evident  that  nothing  but  a  revelation  from  God  could 
raise  men  from  the  degradation  of  pagan  idolatry,  because 
nothing  else  has  ever  had  that  effect.  If  man  could  achieve 
his  own  freedom  from  this  bondage,  he  would  long  since  have 
been  free.  But  instead  of  this,  the  increase  of  light  and  civili- 
zation and  refinement  in  the  pagan  world  has  but  multiplied 
the  objects  of  his  worship,  added  voluptuous  refinements  to  its 
ritual,  and  thus  increased  the  number  and  weight  of  his 
chains.  In  this  respect  there  is  no  difference  in  their  moral 
condition,  between  the  barbarous  Scythian  and  the  learned 
Egyptian  or  Roman  of  ancient  times,  nor  between  the  ignorant 
African  and  the  polished  Hindu  of  our  own  day.  The  only 
method,  which  has  been  successfully  employed  to  deliver  man 
from  idolatrous  worship  is  that  of  presenting  to  the  eye  of  his 
soul  an  object  of  worship  perfectly  holy  and  pure,  directly 
opposite  in  moral  character,  to  the  gods  he  had  formerly  adored. 
He  could  not  transfer  to  his  deities  a  better  character  than  he 
himself  possessed.  He  must  forever  remain  enslaved  to  his 
idols,  unless  a  new  and  pure  object  of  worship  were  revealed 
to  him,  with  a  display  of  superior  power  sufficient  to  overcome 
his  former  faith  and  his  present  fears,  to  detach  his  affections 
from  grosser  objects,  and  to  fix  them  upon  that  which  alone  is 
worthy.  This  is  precisely  what  God,  as  stated  in  the  Holy 
Scriptures,  has  done.  He  rescued  one  family  from  idolatry  in 
the  old  world,  by  the  revelation  of  himself  to  Noah ;  he 
called  a  distinct  branch  of  this  family  to  the  knowledge  of 


PRELIMINARY    OBSERVATIONS.  25 

himself,  in  the  person  of  Abraham  and  his  sons  ;  He  extended 
this  favor  to  a  whole  nation,  through  the  ministry  of  Moses ; 
but  it  was  through  that  of  Jesus  Christ  alone  that  it  was  com- 
municated to  the  whole  world.  In  Egypt,  by  the  destruction 
of  all  the  objects  of  the  popular  worship,  God  taught  the 
Israelites  that  he  alone  was  the  self-existent  Almighty.  At 
the  Red  Sea,  he  emphatically  showed  them  that  he  was  the 
Protector  and  Savior  of  his  people.  At  Sinai,  he  revealed  him- 
self as  the  righteous  Governor  who  required  implicit  obedience 
from  men,  and  taught  them,  by  the  strongly  marked  distinc- 
tions of  the  ceremonial  law,  that  he  was  a  holy  Being,  of 
purer  eyes  than  to  behold  evil,  and  that  could  not  look  upon 
iniquity.  The  demerit  of  sin  was  inculcated  by  the  solemn 
infliction  of  death  upon  every  animal,  offered  as  a  propitiatory 
sacrifice.  And  when,  by  this  system  of  instruction,  he  had 
prepared  a  people  to  receive  the  perfect  revelation  of  the  charac- 
ter of  God,  of  the  nature  of  his  worship  and  of  the  way  of 
restoration  to  his  image  and  favor,  this  also  was  expressly 
revealed  by  the  mission  of  his  Son.^ 

$  8.  (2.)  It  will,  in  the  next  place^be  assumed^  that  the  books 
of  the  Old  Testament,  as  we  now  have  them,  are  genuine  ;  and 
that  they  existed  in  the  time  of  our  Savior,  and  were  commonly 
received  and  referred  to,  among  the  Jews,  as  the  sacred  books 
of  their  religion.  We  shall  also  assume  that  the  text  of  the 
Four  Evangehsts  has  been  handed  down  to  us  in  the  state  in 
which  it  was  originally  written,  that  is,  without  having  been 
materially  corrupted  or  falsified,  either  by  heretics  or  Chris- 
tians. 

$  9.  The  genuineness  of  these  writings  really  admits  of  as 
little  doubt,  and  is  susceptible  of  as  ready  proof,  as  that  of 
any  ancient  writings  whatever.     The  rule  of  municipal  law 

*  The  argument  here  briefly  sketched,  is  stated  more  at  large,  and  with  great 
clearness  and  force,  in  an  essay  entitled  "  The  Philosophy  of  the  Plan  of  Salva- 
tion," p.  13  -  107.  See  also  Bishop  Wilson's  Evidences  of  Christianity,  vol.  i. 
p.  45-61 ;  Home's  Introduction  to  the  Study  of  the  Holy  Scriptures,  vol.  i. 
p.  1  -39.  Mr.  Home  has  so  freely  cited  the  authors  who  have  written  upon 
the  Evidences  of  Christianity,  that  it  is  now  superfluous  to  do  more  than 
to  refer  to  his  own  work. 


26  PRELIMINARY     OBSERVATIONS. 

on  this  subject  is  familiar,  and  applies  with  equal  force  to  all 
ancient  writings,  whether  documentary  or  otherwise.  The 
first  inquiry,  when  an  ancient  document  is  offered  in  evidence 
in  our  courts,  is  whether  it  comes  from  the  proper  repository ; 
that  is,  whether  it  is  found  in  the  place  where,  and  under  the 
care  of  persons  with  whom,  such  writings  might  naturally 
and  reasonably  be  expected  to  be  found ;  for  it  is  this  custody 
which  gives  authenticity  to  documents  found  within  it.^  If 
they  come  from  such  a  place,  and  bear  no  evident  marks  of 
forgery,  the  law  presumes  that  they  are  genuine,  and  they 
are  admitted  to  be  read  in  evidence,  unless  the  opposing  party 
is  able  successfully  to  impeach  them.^  The  burden  of  show- 
ing them  to  be  false  and  unworthy  of  credit,  is  devolved  on 
the  party  who  makes  that  objection.  The  presurnption  of 
law  is  the  judgment  of  charity.  It  presumes  that  every  man 
is  innocent  until  he  is  proved  to  be  guilty ;  that  everything  has 
been  done  fairly  and  legally,  until  it  is  proved  to  have  been 
otherwise ;  and  that  every  document,  found  in  its  proper  re- 
pository, and  not  bearing  marks  of  forgery,  is  genuine.  Now 
this  is  precisely  the  case  with  the  Sacred  Writings.  They 
have  been  used  in  the  church  from  time  immemorial,  and 
thus  are  found  in  the  place  where  alone  they  ought  to  be 

^  Per  Tindall,  Ch.  Just,  in  the  case  of  the  Bishop  of  Meath  v.  the  Mar- 
quis of  Winchester,  3  Bing.  N.  C.  183,  200,  201.  "  It  is  when  documents 
are  found  in  other  than  their  proper  places  of  deposit,"  observed  the  Chief 
Justice,  "  that  the  investigation  commences,  whether  it  was  reasonable  and 
natural,  under  the  circumstances  of  the  particular  case,  to  expect  that  they 
should  have  been  in  the  place  where  they  are  actually  found  ;  for  it  is  obvi- 
ous, that,  while  there  can  be  only  one  place  of  deposit  strictly  and  absolutely 
proper,  there  may  be  many  and  various,  that  are  reasonable  and  probable, 
though  diflfering  in  degree,  some  being  more  so,  some  less ;  and  in  these  cases 
the  proposition  to  be  determined  is,  whether  the  actual  custody  is  so  reason- 
ably and  probably  accounted  for,  that  it  impresses  the  mind  with  the  convic- 
tion that  the  instrument  found  in  such  custody  must  be  genuine."  See 
the  cases  cited  in  1  Greenleaf  on  Evidence,  ^  142.  It  is  this  defect, 
namely,  that  they  do  not  come  from  the  proper  or  natural  repository,  which 
shows  the  fabulous  character  of  many  pretended  revelations,  from  the  Gospel  • 
of  the  Infancy  to  the  Book  of  Mormon. 

«  1  Greenleaf  on  Evid.  ^  34,  142,  570. 


PRELIMINARY      OBSERVATIONS.  27 

looked  for.  They  come  to  us,  and  challenge  our  reception  of 
them  as  genuine  writings,  precisely  as  Domesday  Book,  the 
Ancient  Statutes  of  Wales,  or  any  other  of  the  ancient  docu- 
ments which  have  recently  been  published  under  the  British 
Record  Commission,  are  received.  They  are  found  in  familiar 
use  in  all  the  churches  of  Christendom,  as  the  sacred  books 
to  which  all  denominations  of  Christians  refer,  as  the  standard 
of  their  faith.  There  is  no  pretence  that  they  were  engraven 
on  plates  of  gold  and  discovered  in  a  cave,  nor  that  they  were 
brought  from  heaven  by  angels ;  but  they  are  received  as  the 
plain  narratives  and  writings  of  the  men  whose  names  they 
respectively  bear,  made  public  at  the  times  when  they  were 
written ;  and  though  there  are  some  slight  discrepancies 
among  the  copies  subsequently  made,  there  is  no  pretence  that 
the  originals  were  anywhere  corrupted.  If  it  be  objected  that 
the  originals  are  lost,  and  that  copies  alone  are  now  produced, 
the  principles  of  the  municipal  law  here  also  afford  a  satisfac- 
tory answer.  The  multiplication  of  copies  was  a  public  fact, 
in  the  faithfulness  of  which  all  the  Christian  community  had  an 
interest.  In  matters  of  public  and  general  interest,  all  persons 
must  be  presumed  to  be  conversant,  on  the  principle  that 
individuals  are  presumed  to  be  conversant  with  their  own 
affairs ;  and  therefore,  in  such  matters,  the  prevailing  current 
of  assertion  is  resorted  to  as  evidence,  for  it  is  to  this  that 
every  member  of  the  community  is  supposed  to  be  privy.* 
The  persons,  moreover,  who  multiplied  these  copies,  may  be 
regarded,  in  some  manner,  as  the  agents  of  the  Christian  pub- 
lic, for  whose  use  and  benefit  the  copies  were  made ;  and  on 
the  ground  of  the  credit  due  to  such  agents,  and  of  the  public 
nature  of  the  facts  themselves,  the  copies  thus  made  are  en- 
titled to  an  extraordinary  degree  of  confidence,  and,  as  in  the 
case  of  official  registers  and  other  public  books,  it  is  not 
necessary  that  they  should  be  confirmed  and  sanctioned  by  the 
ordinary  tests  of  truth. ^     If  any  ancient  document  concerning 

*  Moorewood  v.  Wood,  14  East,  329,  n.  Per  Lord  Kenyon.  Weeks  v. 
Sparke,  1  M.  &  S.  686  ;  The  Berkley  Peerage  Case,  4  Campb.  416.  Per 
Mansfield,  Ch.  J.     See  1  Greenleaf  on  Evidence,  §  128. 

*  1  Starkie  on  Evidence,  p.  19.5  ;  1  Greenleaf  on  Evidence,  ^  483. 


28  PRELIMINARY     OBSERVATIONS. 

our  public  rights  were  lost,  copies  which  had  been  as  univer- 
sally received  and  acted  upon  as  the  Four  Gospels  have  been, 
would  have  been  received  in  evidence  in  any  of  our  courts  of 
justice,  without  the  shghtest  hesitation.  The  entire  text  of 
the  Corpus  Juris  Civilis  is  received  as  authority  in  all  the 
courts  of  continental  Europe,  upon  much  weaker  evidence  of 
its  genuineness  ;  for  the  integrity  of  the  Sacred  Text  has 
been  preserved  by  the  jealousy  of  opposing  sects,  beyond  any 
moral  possibihty  of  corruption ;  while  that  of  the  Roman 
Civil  Law  has  been  preserved  only  by  tacit  consent,  without 
the  interest  of  any  opposing  school,  to  watch  over  and  preserve 
it  from  alteration. 

§  10.  These  copies  of  the  Holy  Scriptures  having  thus  been 
in  familiar  use  in  the  churches,  from  the  time  when  the  text 
was  committed  to  writing ;  having  been  watched  with  vigilance 
by  so  many  sects,  opposed  to  each  other  in  doctrine,  yet  all 
appealing  to  these  Scriptures  for  the  correctness  of  their  faith  ; 
and  having  in  all  ages,  down  to  this  day,  been  respected  as 
the  authoritative  source  of  all  ecclesiastical  power  and  govern- 
ment, and  submitted  to,  and  acted  under  in  regard  to  so  many 
claims  of  right,  on  the  one  hand,  and  so  many  obligations  of 
duty,  on  the  other ;  it  is  quite  erroneous  to  suppose  that  the 
Christian  is  bound  to  offer  any  further  proof  of  their  genuine- 
ness or  authenticity.  It  is  for  the  objector  to  show  them  spuri- 
ous ;  for  on  him,  by  the  plainest  rules  of  law,  lies  the  burden 
of  proof  *     If  it  were  the  case  of  a  claim  to  a  franchise,  and  a 

*  The  arguments  for  the  genuineness  and  authenticity  of  the  books  of  the 
Holy  Scriptures  are  briefly,  yet  very  fully  stated,  and  almost  all  the  writers 
of  authority  are  referred  to,  by  Mr.  Home,  in  his  Introduction  to  the  Study  of 
the  Holy  Scriptures,  vol.  1,  passim.  The  same  subject  is  discussed  in  a  more 
popular  manner  in  the  lectures  of  Bp.  Wilson  and  of  Bp.  Sumner  of  Chester, 
on  the  Evidences  of  Christianity.  In  America  the  same  question,  as  it 
relates  to  the  Gospels,  has  been  argued  by  Bp.  Mcllvaine,  in  his  Lectures, 
and  by  Mr.  Norton,  in  his  Evidences  of  the  Genuineness  of  the  Gos- 
pels. "  The  direct  historical  evidence  for  the  genuineness  of  the  Gos- 
pels," the  latter  observes,  "  consists  in  the  indisputable  fact,  that  throughout 
a  community  of  millions  of  individuals,  scattered  over  Europe,  Asia  and 
Africa,  the  Gospels  were  regarded  with  the  highest  reverence,  as  the  works 
of  those  to  whom  they  are  ascribed,  at  so  early  a  period,  that  there  could  be 


PRELIMINARY     OBSERVATIONS.  29 

copy  of  an  ancient  deed  or  charter  were  produced  in  support  of 
the  title,  under  parallel  circumstances  on  which  to  presume  its 
genuineness,  no  lawyer,  it  is  believed,  would  venture  to  deny 
its  admissibility  in  evidence,  nor  the  satisfactory  character  of 
the  proof/ 

§  11.  Supposing  the  reader,  therefore,  to  admit  that  it  is  not 
irrational,  nor  inconsistent  with  sound  philosophy,  to  believe 
that  God  has  made  a  special  and  express  revelation  of  his  char- 
acter and  will  to  man,  and  that  the  sacred  books  of  our  religion 
are  genuine,  as  we  now  have  them,  our  present  object  is,  to 
compare  the  testimony  of  the  Four  Evangelists,  as  witnesses  to 
the  life,  doctrine,  and  miracles  of  Jesus  Christ,  in  order  to 
determine  the  degree  of  credit  to  which,  by  the  rules  of 
evidence  applied  in  human  tribunals,  they  are  justly  entitled. 
The  proper  inquiry  will  be,  not  whether  it  is  possible  that  the 
testimony  may  be  false,  for  this  is  not  the  manner  in  which 
evidence  is  examined  in  courts  of  justice ;  but,  whether  there 
is  sufficient  probability  that  it  is  true.  The  subject  of  inquiry 
is  matter  of  fact,  and  not  matter  of  abstract  mathematical  truth. 
The  latter  alone  is  susceptible  of  that  high  degree  of  evidence 
which  we  call  demonstration,  which  excludes  the  possibility 
of  error,  and  which  therefore  may  reasonably  be  required  in 
support  of  every  mathematical  deduction.  But  the  proof  of 
matters  of  fact  rests  upon  moral  evidence  alone ;  by  which  is 

no  difficulty  in  determining  whether  they  were  genuine  or  not,  and  when 
every  intelligent  Christian  must  have  been  deeply  interested  to  ascertain  the 
truth.  And  this  fact  does  not  merely  involve  the  testimony  of  the  great  body 
of  Christians  to  the  genuineness  of  the  Gospels  ;  it  is  in  itself  a  phenomenon 
admitting  of  no  explanation,  except  that  the  four  gospels  had  all  been  handed 
down  as  genuine  from  the  Apostolic  age,  and  had  everywhere  accompanied 
our  religion  as  it  spread  through  the  world."  See  Norton's  Evidences,  &c. 
vol.  I.   Additional  Notes,  p.  ccxc. 

*  In  a  recent  case  in  the  House  of  Lords,  an  old  manuscript  copy,  purport- 
ing to  have  been  extracted  from  ancient  Journals  of  the  House,  which  were 
lost,  and  to  have  been  made  by  an  officer,  whose  duty  it  was  to  prepare  lists 
of  the  peers  present  and  absent,  was  held  admissible  evidence,  upon  a  claim 
of  peerage.  See  the  case  of  the  Slane  Peerage,  5  Clark  and  Finelly 's  Reports, 
p.  24.  See  also  the  case  of  the  Fitzwalter  Peerage,  10  Clark  and  Finelly 'a 
Reports,  p.  948. 


30  PRELIMINARY     OBSERVATIONS. 

meant  not  only  that  species  of  evidence  which  is  employed  in 
cases  respecting  moral  conduct,  but  all  the  evidence  which  we 
do  not  obtain  either  from  our  own  senses,  from  intuition,  or 
from  demonstration.  In  the  ordinary  affairs  of  life  we  do  not 
require  nor  expect  demonstrative  evidence,  because  it  is  incon- 
sistent with  the  nature  of  matters  of  fact,  and  to  insist  on  its 
production  would  be  unreasonable  and  absurd.  And  it  makes 
no  difference,  whether  the  facts  to  be  proved  relate  to  this  life 
or  to  the  next,  the  nature  of  the  evidence  required  being 
in  both  cases  the  same.  The  error  of  the  skeptic  consists 
in  pretending  or  supposing  that  there  is  a  difference  in 
the  evidence,  where  there  is  no  difference  in  the  nature  of 
the  things  to  be  proved,  and  in  demanding  demonstrative 
evidence  concerning  things  which  are  not  susceptible  of  any 
other  than  moral  evidence  alone,  and  of  which  the  utmost 
that  can  be  said,  is,  that  there  is  no  reasonable  doubt  of  their 
truth.' 

$  12.  In  proceeding  to  weigh  the  evidence  of  any  proposition, 
the  previous  question  to  be  determined  is,  when  may  it  be  said 
to  be  proved?  The  answer  plainly  is,  when  its  truth  is  estab- 
lished by  competent  and  satisfactory  evidence.  By  competent 
evidence,  is  meant  such  as  the  nature  of  the  thing  to  be  proved 
requires ;  and  by  satisfactory  evidence,  is  meant  that  amount 
of  proof,  which  ordinarily  satisfies  an  unprejudiced  mind,  be- 
yond any  reasonable  doubt.  The  circumstances  which  will 
amount  to  this  degree  of  proof  can  never  be  previously  defined  ; 
the  only  legal  test  to  which  they  can  be  subjected  is,  their  suffi- 
ciency to  satisfy  the  mind  and  conscience  of  a  man  of  common 
prudence  and  discretion,  and  so  to  convince  him,  that  he  would 
venture  to  act  upon  that  conviction  in  matters  of  the  highest 
concern  and  importance  to  his  own  interest.^  If,  therefore, 
the  subject  is  a  problem  in  mathematics,  its  truth  is  to  be 
shown  by  the  certainty  of  demonstrative  evidence.  But  if  it 
is  a  question  of  fact  in  human  affairs,  nothing  more  than  moral 
evidence  can  be  required,  for  this  is  the  best  evidence  which, 


*  See  Gambler's  Guide  to  the  Study  of  Moral  Evidence,  p.  121. 

*  1  Stark.  Evid.  514  ;  1  Greenl.  on  Evid.  4. 


PRELIMINARY     OBSERVATIONS.  Zl 

from  the  nature  of  the  case,  is  attainable.  Now  as  the  facts, 
stated  in  Scripture  History,  are  not  of  the  former  kind,  but  are 
cognizable  by  the  senses,  they  may  be  said  to  be  proved  when 
they  are  estabhshed  by  that  kind  and  degree  of  evidence  which, 
as  we  have  just  observed,  would,  in  the  affairs  of  human  life, 
satisfy  the  mind  and  conscience  of  a  common  man.  When  we 
have  this  degree  of  evidence,  it  is  unreasonable  to  require 
more.  A  juror  would  violate  his  oath,  if  he  should  refuse  to 
acquit  or  condemn  a  person  charged  with  an  offence,  where 
this  measure  of  proof  was  adduced. 

§  13.  Proceeding  further,  to  inquire  whether  the  facts  related 
by  the  Four  Evangelists  are  proved  by  competent  and  satisfac- 
tory evidence,  we  are  led,  first,  to  consider  on  which  side  lies 
the  burden  of  establishing  the  credibility  of  the  witnesses. 
The  very  statement  of  such  a  question  startles  us,  because,  in 
the  aff'airs  of  ordinary  life,  the  uniform  course  is  to  presume 
every  witness  to  be  credible  until  the  contrary  is  shown; 
the  burden  of  proof  lying  on  the  objector.  But  this  only 
serves  to  show  the  injustice  with  which  the  writers  of  the 
Gospels  have  ever  been  treated  by  infidels ;  an  injustice  si- 
lently acquiesced  in  even  by  Christians  ;  in  requiring  the 
Christian  affirmatively,  and  by  positive  evidence,  aliunde, 
to  establish  the  credibility  of  his  witnesses  above  all  others, 
before  their  testimony  is  entitled  to  be  considered,  and  in 
permitting  the  testimony  of  a  single  profane  writer,  alone 
and  uncorroborated,  to  outweigh  that  of  any  single  Christian. 
This  is  not  the  course  in  courts  of  chancery,  where  the  testi- 
mony of  a  single  witness  is  never  permitted  to  outweigh  the 
oath  even  of  the  defendant  himself,  interested  as  he  is  in  the 
cause ;  but,  on  the  contrary,  if  the  plaintiff",  after  having  re- 
quired the  oath  of  his  adversary,  cannot  overthrow  it  by 
something  more  than  the  oath  of  one  witness,  however  credi- 
ble, it  must  stand  as  evidence  against  him.  But  the  Christian 
writer  seems,  by  the  usual  course  of  the  argument,  to  have 
been  deprived  of  the  common  presumption  of  charity  in  his 
favor ;  and,  reversing  the  ordinary  rule  of  administering  jus- 
tice in  human  tribunals,  his  testimony  is  unjustly  presumed 
to  be  false,   until  it  is  proved  to  be  true.      This  treatment 


32  PRELIMINARY     OBSERVATIONS. 

moreover,  has  been  applied  to  them  all  in  a  body ;  and,  with- 
out due  regard  to  the  fact,  that,  being  mdependent  historians, 
writing  at  different  periods,  they  are  entitled  to  the  support  of 
each  other,  they  have  been  treated,  in  the  argument,  almost 
as  if  the  New  Testament  were  the  entire  production,  at  once, 
of  a  body  of  men,  conspiring,  by  a  joint  fabrication,  to  im- 
pose a  false  religion  upon  the  world.  It  is  time  that  this  in- 
justice should  cease ;  that  the  testimony  of  the  Evangelists 
should  be  admitted  to  be  true,  until  it  can  be  disproved  by 
those  who  would  impugn  it ;  that  the  silence  of  one  sacred 
writer,  on  any  point,  should  no  more  detract  from  his  own 
veracity  or  that  of  the  other  historians,  than  the  like  circum- 
stance is  permitted  to  do  among  profane  writers  ;  and  that  the 
Four  Evangehsts  should  be  admitted  in  corroboration  of  each 
other,  as  readily  as  Josephus  and  Tacitus,  or  Polybius  and  Livy.^ 

*  This  subject  has  been  treated  by  Dr.  Chalmers,  in  his  Evidences 
of  the  Christian  Revelation,  chapter  iii.  The  following  extract  from 
his  observations  will  not  be  unacceptable  to  the  reader.  "  In  other 
cases,  wlien  we  compare  the  narratives  of  cotemporary  historians,  it  is 
not  expected  that  all  the  circumstances  alluded  to  by  one  will  be  taken 
notice  of  by  the  rest ;  and  it  often  happens  that  an  event  or  a  custom 
is  admitted  upon  the  faith  of  a  single  historian  ;  and  the  silence  of  all 
other  writers  is  not  suffered  to  attach  suspicion  or  discredit  to  his  testi- 
mony. It  is  an  allowed  principle,  that  a  scrupulous  resemblance  betwixt  two 
histories  is  very  far  from  necessary  to  their  being  held  consistent  with  one 
another.  And,  what  is  more,  it  sometimes  happens  that,  with  cotemporary 
historians,  there  may  be  an  apparent  contradiction,  and  the  credit  of  both 
parties  remain  as  entire  and  unsuspicious  as  before.  Posterity  is,  in  these 
cases,  disposed  to  make  the  most  liberal  allowances.  Instead  of  calling  it  a 
contradiction,  they  often  call  it  a  difficulty.  They  are  sensible  that,  in  many 
instances,  a  seeming  variety  of  statement  has,  upon  a  more  extensive  know- 
ledge of  ancient  history,  admitted  of  a  perfect  reconciliation.  Instead,  then, 
of  referring  the  difficulty  in  question  to  the  inaccuracy  or  bad  faith  of  any  of 
the  parties,  they,  with  more  justness  and  more  modesty,  refer  it  to  their  own 
ignorance,  and  to  that  obscurity  which  necessarily  hangs  over  the  history  of 
every  remote  age.  These  principles  are  suffered  to  have  great  influence  in 
every  secular  investigation  ;  but  so  soon  as,  instead  of  a  secular,  it  becomes 
a  sacred  investigation,  every  ordinary  principle  is  abandoned,  and  the  suspi- 
cion annexed  to  the  teachers  of  religion  is  carried  to  the  dereliction  of  all 
that  candor  and  liberality  with  which  every  other  document  of  antiquity  is 
judged  of  and  appreciated.     How  does  it  happen  that  the  authority  of  Jose- 


PRELIMINARY    OBSERVATIONS.  tt 

§  14.  But  if  it  were  conceded,  that  the  burden  of  establish- 
ing the  credibiUty  of  the  EvangeUsts,  as  witnesses,  rested  upon 
those  who  affirm  the  truth  of  their  narratives,  it  is  still  ca- 
pable of  a  ready  moral  demonstration,  if  we  consider  the 
nature  of  their  testimony,  and  the  essential  marks  of  differ- 
ence between  narratives  of  facts,  as  they  actually  occurred, 
and  the  creations  of  falsehood.  It  is  universally  admitted 
that  much  of  the  credit  to  be  given  to  witnesses,  depends  on 
their  ability  to  discern  and  comprehend  the  nature  of  what 
they  saw  and  heard,  their  opportunities  for  observation,  and 
the  degree  of  accuracy  with  which  they  are  accustomed  to 
mark  passing  events.  But  much  also  depends  on  their  integ- 
rity ;  for  without  this  requisite,  very  little  reliance  can  be 
placed  on  any  other,  aside  from  corroborating  and  foreign 
testimony.  After  a  witness  is  dead,  and  his  moral  charac- 
ter is  forgotten,  we  can  ascertain  it  only  by  a  close  inspection 
of  his  narrative,  comparing  its  details  with  each  other,  and 
with  contemporary  accounts  and  collateral  facts.  This  test 
is  much  more  accurate  than  may  at  first  be  supposed.  Every 
event  which  actually  transpires,   has  its  appropriate  relation 


phus  should  be  acquiesced  in  as  a  first  principle,  while  every  step,  in  the 
narrative  of  the  evangelists,  must  have  foreign  testimony  to  confirm  and 
support  it  1  How  comes  it,  that  the  silence  of  Josephus  should  be  con- 
strued into  an  impeachment  of  the  testimony  of  the  evangelists,  while  it  is 
never  admitted,  for  a  single  moment,  that  the  silence  of  the  evangelists  can 
impart  the  slightest  blemish  to  the  testimony  of  Josephus  1  How  comes  it, 
that  the  supposition  of  two  PhUips  in  one  family  should  throw  a  damp  of 
skepticism  over  the  gospel  narrative,  while  the  only  circumstance  which  ren- 
ders that  supposition  necessary  is  the  single  testimony  of  Josephus  ;  in  which 
very  testimony  it  is  necessarily  implied  that  there  are  two  Herods  in  that 
same  family?  How  comes  it,  that  the  evangelists,  with  as  much  internal, 
and  a  vast  deal  more  of  external  evidence  in  their  favor,  should  be  made  to 
stand  before  Josephus,  like  so  many  prisoners  at  the  bar  of  justice?  In  any 
other  case,  we  are  convinced  that  this  would  be  looked  upon  as  rough  hand- 
ling. But  we  are  not  sorry  for  it.  It  has  given  more  triumph  and  confidence 
to  the  argument.  And  it  is  no  small  addition  to  our  faith,  that  its  first 
teachers  have  survived  an  examination,  which,  in  point  of  rigor  and  severity, 
we  believe  to  be  quite  unexampled  in  the  annals  of  criticism."  See  Chal- 
mers's Evidences,  pp.  72-74,  Amer.  ed.  1817. 


34  PRELIMINARY     OBSERVATIONS. 

and  place  in  the  vast  complication  of  circumstances,  of  which 
the  affairs  of  men  consist ;  it  owes  its  origin  to  the  events 
which  have  preceded  it;  it  is  intimately  connected  with  all 
others  which  occur  at  the  same  time  and  place,  and  often 
with  those  of  remote  regions,  and  in  its  turn  it  gives  birth 
to  numberless  others  which  succeed.  In  all  this  almost  in- 
conceivable contexture,  and  seeming  discord,  there  is  perfect 
harmony ;  and  while  the  fact,  which  really  happened,  tallies 
exactly  with  every  other  contemporaneous  incident  related  to 
it  in  the  remotest  degree,  it  is  not  possible  for  the  wit  of  man  to 
invent  a  story,  which,  if  closely  compared  with  the  actual  oc- 
currences of  the  same  time  and  place,  may  not  be  shown  to 
be  false. ^  Hence  it  is  that  a  false  witness  will  not  willingly 
detail  any  circumstances  in  which  his  testimony  will  be  open 
to  contradiction ;  nor  multiply  them,  where  there  is  danger  of 
his  being  detected,  by  a  comparison  of  them  with  other  ac- 
counts, equally  circumstantial.  He  will  rather  deal  in  general 
statements  and  broad  assertions  ;  and  if  he  finds  it  necessary 
for  his  purpose  to  employ  names  and  particular  circumstances 
in  his  story,  he  will  endeavor  to  invent  such  as  shall  be  out 
of  the  reach  of  all  opposing  proof;  and  will  be  most  forward 
and  minute  in  his  details,  where  he  knows  that  any  danger  of 
contradiction  is  least  to  be  apprehended.^  Therefore  it  is  that 
variety  and  minuteness  of  detail  are  usually  regarded  as  certain 
tests  of  sincerity,  if  the  story,  in  the  circumstances  related, 
is  of  a  nature  capable  of  easy  refutation  if  it  were  false. 

§  15.  There  is  this  remarkable  difference  between  artful  or 
false  witnesses,  and  those  who  testify  the  truth,  in  their  de- 
tail of  circumstances.  The  former  are  often  copious  and  even 
profuse  in  their  statements,  as  far  as  these  have  been  pre- 
viously fabricated,  and  in  relation  to  the  principal  matter ;  but 
beyond  this,  all  will  be  reserved  and  meagre,  from  the  fear 
of  detection.  Every  lawyer  knows  how  lightly  the  evidence 
of  a  non-mi-recordo  witness  is  esteemed.  The  testimony  of 
false  witnesses  will  not  be  uniform  in  its  texture,  but  will  be 
unequal,  unnatural  and  inconsistent.     On   the  contrary,    in 

» 1  Stark.  Evid.  496.  »  1  Stark.  Evid.  523. 


PRELIMINARY     OBSERVATIONS.  ^ 

the  testimony  of  true  witnesses  there  is  a  visible  and  striking 
naturalness  of  manner,  and  an  unaffected  readiness  and  copious- 
ness in  the  detail  of  circumstances,  as  well  in  one  part  of  the  nar- 
rative as  another,  and  evidently  without  the  least  regard  either 
to  the  facility  or  difficulty  of  verification  or  detection.^  It  is 
easier,  therefore,  to  make  out  the  proof  of  any  fact,  if  proof 
it  may  be  called,  by  suborning  one  or  more  false  witnesses  to 
testify  directly  to  the  matter  in  question,  than  to  procure  an 
equal  number  to  testify  falsely  to  such  collateral  and  separate 
circumstances  as  will,  without  greater  danger  of  detection, 
lead  to  the  same  false  result.  The  increased  number  of  wit- 
nesses to  circumstances,  and  the  increased  number  of  the  cir- 
cumstances themselves,  all  tend  to  increase  the  probabiUty  of 
detection  if  the  witnesses  are  false,  because  thereby  the  points  are 
multiplied  in  which  their  statements  may  be  compared  with 
each  other,  as  well  as  with  the  truth  itself,  and  in  the  same 
proportion  is  increased  the  danger  of  variance  and  inconsist- 
ency.^ Thus  the  force  of  circumstantial  evidence  is  found  to 
depend  on  the  number  of  particulars  involved  in  the  narrative ; 
the  difficulty  of  fabricating  them  all,  if  false,  and  the  great 
facility  of  d3tec'i:»n,  the  nature  of  the  circumstances  to  be 
compared,  and  from  which  the  dates  and  other  facts  are  to 
be  collected;  the  intricacy  of  the  comparison;  the  number  of 
the  intermediate  steps  in  the  process  of  deduction;  and  the 
circuity  of  the  investigation.  The  more  largely  the  narrative 
partakes  of  these  characters,  the  further  it  will  be  found  re- 
moved from  all  suspicion  of  contrivance  or  design,  and  the 
more  profoundly  the  mind  will  repose  on  the  conviction  of 
its  truth. 

<§>  16.  The  narratives  of  the  sacred  writers,  both  Jewish  and 
Christian,  abound  in  examples  of  this  kind  of  evidence,  the 
value  of  which  is  hardly  capable  of  being  properly  estimated. 
It  does  not,  as  has  been  already  remarked,  amount  to  mathe- 
matical demonstration ;  nor  is  this  degree  of  proof  justly  de- 


*  1  Stark.  Evid.  487.  The  Gospels  abound  in  instances  of  this.  See,  for 
example,  Mark,  xv.  21.  John,  xviii,  10.  Luke,  xxiii.  6.  Matt,  xxvii.  58-60. 
John  xi.  1.  «  1  Stark.  Evid.  522. 


S8  PRELIMINARY     OBSERVATIONS. 

mandable  in  any  question  of  moral  conduct.  In  all  human 
transactions,  the  highest  degree  of  assurance  to  which  we  can 
arrive,  short  of  the  evidence  of  our  own  senses,  is  that  of 
probability.  The  most  that  can  be  asserted  is,  that  the  narra- 
tive is  more  likely  to  be  true  than  false ;  and  it  may  be  in  the 
highest  degree  more  likely,  but  still  be  short  of  being  abso- 
lutely certain.  Yet  this  very  probability  may  be  so  great  as 
to  satisfy  the  mind  of  the  most  cautious,  and  enforce  the  assent  of 
the  most  reluctant  and  unbelieving.  If  it  is  such  as  usually 
satisfies  reasonable  men,  in  matters  of  ordinary  transaction,  it 
is  all  which  the  greatest  skeptic  has  a  right  to  require ;  for  it 
is  by  such  evidence  alone  that  our  rights  are  determined,  in 
the  civil  tribunals ;  and  on  no  other  evidence  do  they  proceed, 
even  in  capital  cases.  Thus,  where  a  house  had  been  feloni- 
ously broken  open  with  a  knife,  the  blade  of  which  was 
broken  and  left  in  the  window,  and  the  mutilated  knife  itself, 
the  parts  perfectly  agreeing,  was  found  in  the  pocket  of  the  ac- 
cused, who  gave  no  satisfactory  explanation  of  the  fact,  no  rea- 
sonable doubt  remained  of  his  participation  in  the  crime.  And 
where  a  murder  had  been  committed  by  shooting  with  a  pistol, 
and  the  prisoner  was  connected  with  the  transaction  by  proof  that 
the  wadding  of  the  pistol  was  part  of  a  letter  addressed  to  him, 
the  remainder  of  which  was  found  upon  his  person,  no  juror's 
conscience  could  have  reproached  him  for  assenting  to  the 
verdict  of  condemnation.^  Yet  the  evidence,  m  both  cases,  is 
but  the  evidence  of  circumstances ;  amounting,  it  is  true,  to  the 
highest  degree  of  probability,  but  yet  not  utterly  inconsistent 
with  the  innocence  of  the  accused.  The  evidence  which  we 
have  of  the  great  facts  of  the  Bible  history  belongs  to  this 
class,  that  is,  it  is  moral  evidence ;  sufficient  to  satisfy  any 
rational  mind,  though  falling  short  of  mathematical  demon- 
stration. If  such  evidence  will  justify  the  taking  away  of 
human  life  or  liberty,  in  the  one  case,  surely  it  ought  to  be 
deemed  sufficient  to  determine  our  faith,  in  the  other. 

<§>  17.  All  that  Christianity  asks  of  men,  on  this  subject,  is, 
that  they  would  be  consistent  with  themselves;    that  they 

>  See  1  Stark.  Evid.  498.    Wills  on  Circumstantial  Evidence,  pp.  128,  129. 


PRELIMINARY      OBSERVATIONS.  37 

would  treat  its  evidences  as  they  treat  the  evidence  of  other 
things ;  and  that  they  would  try  and  judge  its  actors  and 
witnesses,  as  they  deal  with  their  fellow-men,  when  testifying 
of  human  actions  and  affairs,  in  human  tribunals.  Let  the 
witnesses  be  compared  with  themselves,  with  each  other,  with 
their  contemporaries,  and  with  surrounding  facts  and  circum- 
stances ;  and  let  their  testimony  be  sifted,  as  if  it  were  given 
in  a  court  of  justice,  on  the  side  of  the  adverse  party,  the  wit- 
nesses being  subjected  to  a  rigorous  cross-examination.  The 
result,  it  is  confidently  believed,  will  be  an  undoubting  convic- 
tion of  their  integrity,  ability  and  truth.  In  the  course  of  such 
an  examination,  the  undesigned  coincidences  will  multiply 
upon  us  at  every  step  in  our  progress ;  and  the  probability  of 
the  veracity  of  the  witnesses  and  of  the  reality  of  the  occur- 
rences which  they  relate,  will  increase,  till  it  acquires,  for  all 
practical  purposes,  the  force  of  demonstration. 

$  18.  The  discrepancies  between  the  narratives  of  the  sev- 
eral evangelists,  when  carefully  examined,  will  not  be  found 
sufficient  to  invalidate  their  testimony.  Many  seeming  con- 
tradictions will  prove,  upon  closer  scrutiny,  to  be  in  perfect 
agreement ;  and  it  may  be  confidently  asserted  that  there  are 
none  that  will  not  yield,  under  fair  and  just  criticism.  If  these 
different  accounts  of  the  same  transactions  were  in  strict  ver- 
bal conformity  with  each  other,  the  argument  against  their  cred- 
ibility would  be  much  stronger ;  since  the  character  of  human 
testimony,  as  Dr.  Paley  has  justly  observed,  is  that  of  sub- 
stantial truth  under  circumstantial  variety.  All  that  is  asked 
for  these  witnesses  is,  that  their  testimony  may  be  regarded  as 
we  regard  the  testimony  of  men  in  the  ordinary  affairs  of  life. 
This  they  are  justly  entitled  to  ;  and  this  no  honorable  adver- 
sary can  refuse.  We  might,  indeed,  take  higher  ground  than 
this,  and  confidently  claim  for  them  the  severest  scrutiny ;  but 
our  present  purpose  is  merely  to  try  their  veracity  by  the 
ordinary  tests  of  truth,  admitted  in  human  tribunals. 

^19.  If  the  evidence  of  the  evangehsts  is  to  be  rejected 
because  of  a  few  discrepancies  among  them,  we  shall  be 
obliged  to  discard  that  of  many  of  the  contemporaneous  his- 
tories on  which  we  are  accustomed  to  rely.  Dr.  Paley  has 
4 


38  PRELIMINARY     OBSERVATIONS. 

noticed  the  contradiction  between  Lord  Clarendon  and  Burnett 
and  others  in  regard  to  Lord  Stafford's  execution;  the  former 
stating  that  he  was  condemned  to  be  hanged,  which  was  done 
on  the  same  day ;  and  the  latter  all  relating  that  on  a  Saturday- 
he  was  sentenced  to  the  block,  and  was  beheaded  on  the  fol- 
lowing Monday.  Another  striking  instance  of  discrepancy  has 
since  occurred,  in  the  narratives  of  the  different  members  of  the 
xjyal  family  of  France,  of  their  flight  from  Paris  to  Varennes, 
m  1792.  These  narratives,  ten  in  number,  and  by  eye-wit- 
nesses and  personal  actors  in  the  transactions  they  relate, 
contradict  each  other,  some  on  trivial  and  some  on  more 
essential  points,  but  in  every  case  in  a  wonderful  and  inex- 
plicable manner.*  Yet  these  contradictions  do  not,  in  the 
general  public  estimation,  detract  from  the  integrity  of  the 
narrators,  nor  from  the  credibility  of  their  relations.  In  the 
points  in  which  they  agree,  and  which  constitute  the  great 
body  of  their  narratives,  their  testimony  is  of  course  not  doubt- 
ed ;  where  they  differ,  we  reconcile  them  as  well  as  we^may  ; 
and  where  this  cannot  be  done  at  all,  we  follow  that  light 
which  seems  to  us  the  clearest.  Upon  the  principles  of  the 
skeptic,  we  should  be  bound  utterly  to  disbelieve  them  all. 
On  the  contrary,  we  apply  to  such  cases  the  rules  which,  in 
daily  experience,  our  judges  instruct  juries  to  apply,  in  weigh- 
ing and  reconciling  the  testimony  of  different  witnesses ;  and 

*  See  the  Quarterly  Review,  vol.  xxviii.  p.  465.  These  narrators  were, 
the  Duchess  D'Angouleme  herself,  the  two  Messrs.  De  Bouill^,  the  Due  De 
Choiseul,  his  servant,  James  Brissac,  Messrs,  De  Damas  and  Deslons,  two  of 
the  officers  commanding  detachments  on  the  road,  Messrs.  De  Moustier  and 
Valori,  the  garde  du  corps  who  accompanied  the  king,  and  finally  M.  de 
Fontanges,  archbishop  of  Toulouse,  who,  though  not  himself  a  party  to  the 
transaction,  is  supposed  to  have  written  from  the  information  of  the  queen. 
An  earlier  instance  of  similar  discrepancy  is  mentioned  by  Sully.  After  the 
battle  of  Aumale,  in  which  Henry  IV.  was  wounded,  when  the  officers  were 
around  the  king's  bed,  conversing  upon  the  events  of  the  day,  there  were  not 
two  who  agreed  in  the  recital  of  the  most  particular  circumstances  of  the 
action.  D'Aubign^,  a  contemporary  writer,  does  not  even  mention  the  king's 
wound,  though  it  was  the  only  one  he  ever  received  in  his  life.  See  Memoirs 
of  Sully,  vol.  i.  p.  245.  If  we  treated  these  narratives  as  skeptics  would 
have  us  treat  those  of  the  sacred  writers,  what  evidence  should  we  have  of 
any  battle  at  Aumale,  or  of  any  flight  to  Varennes  ? 


PRELIMINARY     OBSERVATIONS.  39 

which  the  courts  themselves  observe,  in  comparing  and  recon- 
ciUng  different  and  sometimes  discordant  reports  of  the  same 
decisions.  This  remark  appUes  especially  to  some  alleged 
discrepancies  in  the  reports  which  the  several  evangelists  have 
given  of  the  same  discourses  of  our  Lord.* 

*  Far  greater  discrepancies  can  be  found  in  the  different  reports  of  the 
same  case,  given  by  the  reporters  of  legal  judgments,  than  are  shown  among 
the  evangelists  ;  and  yet  we  do  not  consider  them  as  detracting  from  the 
credit  of  the  reporters,  to  whom  we  still  resort  with  confidence,  as  to  good 
authority.  Some  of  these  discrepancies  seem  utterly  irreconcilable.  Thus, 
in  a  case,  45  Edw.  III.  19,  where  the  question  was  upon  a  gift  of  lands  to 
J.  de  C.  with  Joan,  the  sister  of  the  donor,  and  to  their  heirs,  Fitzherbert 
(tit.  Tail,  14)  says  it  was  adjudged  fee  simple,  and  not  frankmarriage  ;  Stat- 
ham  (tit.  Tail)  says  it  was  adjudged  a  gift  in  frankmarriage  ;  while  Brook 
(tit.  Frankmarriage)  says  it  was  not  decided.  (Vid.  10  Co.  118.)  Others 
are  irreconcilable,  until  the  aid  of  a  third  reporter  is  invoked.  Thus,  in  the 
case  of  Cooper  v.  Franklin,  Croke  says  it  was  not  decided,  but  adjourned ; 
(Cro.  Jac.  100)  ;  Godbolt  says  it  was  decided  in  a  certain  way,  which  he 
mentions ;  (Godb.  269)  ;  Moor  also  reports  it  as  decided,  but  gives  a  dif- 
ferent account  of  the  question  raised  ;  (Moor,  848) ;  while  Bulstrode  gives 
a  still  different  report  of  the  judgment  of  the  court,  which  he  says  w^as 
delivered  by  Croke  himself.  But  by  his  account  it  further  appears,  that  the 
case  was  previously  twice  argued  ;  and  thus  it  at  length  results  that  the 
other  reporters  relate  only  what  fell  from  the  court  on  each  of  the  previous 
occasions.  Other  similar  examples  may  be  found  in  1  Dougl.  6,  n.  compared 
with  5  East,  475,  n.  in  the  case  of  Galbraith  v.  Neville  ;  and  in  that  of 
Stoughton  V.  Reynolds,  reported  by  Fortescue,  Strange,  and  in  Cases  temp. 
Hardwicke.  (See  3  Barnw.  &  Aid.  247,  248.)  Indeed,  the  books  abound  in 
such  instances.  Other  discrepancies  are  found  in  the  names  of  the  same 
litigating  parties,  as  differently  given  by  reporters  ;  such  as.  Putt  v.  Roster, 
(2  Mod.  318) ;  Foot  v.  Rastall,  (Skin.  49),  and  Putt  v.  Royston,  (2  Show. 
211,)  also,  Hosdell  v.  Harris,  (2  Keb.  462) ;  Hodson  v.  Harwich,  (lb.  533), 
and  Hodsden  v.  Harridge,  (2  Saund.  64),  and  a  multitude  of  others,  which 
are  universally  admitted  to  mean  the  same  cases,  even  when  they  are  not 
precisely  within  the  rule  of  idem  sonans.  These  diversities,  it  is  well  known, 
have  never  detracted  in  the  slightest  degree  from  the  estimation  in  which  the 
reporters  are  all  deservedly  held,  as  authors  of  merit,  enjoying,  to  this  day, 
the  confidence  of  the  profession.  Admitting  now,  for  the  sake  of  argument, 
(what  is  not  conceded  in  fact,)  that  diversities  equally  great  exist  among 
the  sacred  writers ;  how  can  we  consistently,  and  as  lawyers,  raise  any 
serious  objection  against  them  on  that  account,  or  treat  them  in  any  manner 
different  from  that  which  we  observe  towards  our  own  reporters  ? 


#  PRELIMINARY    OBSERVATIONS. 

§  20.  It  may  be  further  observed  of  the  sacred  writers  in 
general,  that  very  httle  of  the  hterature  of  their  times  and 
country  has  come  down  to  us ;  and  that  the  collateral  sources 
and  means  of  corroborating  and  explaining  them  are  propor- 
tionally limited.  The  contemporary  writings  and  works  of 
art  which  have  reached  us,  have  invariably  been  found  to 
confirm  their  accounts,  and  to  reconcile  what  was  apparently 
contradictory,  and  supply  what  seemed  defective  or  imper- 
fect. We  ought  therefore  to  conclude  that  if  we  had  more  of 
the  same  light,  all  other  similar  difficulties  and  imperfections 
would  vanish.*  Indeed,  they  have  been  gradually  vanishing, 
and  rapidly  too,  before  the  light  of  modern  research,  conducted 
by  men  of  science  in  our  own  times.  And  it  is  worthy  of 
remark,  that  of  all  the  investigations  and  discoveries  of  trav- 
ellers and  men  of  letters,  since  the  overthrow  of  the  Roman 
empire,  not  a  vestige  of  antiquity  has  been  found,  impeaching, 
in  the  slightest  degree,  the  credibility  of  the  sacred  writers ; 
but,  on  the  contrary,  every  result  has  tended  to  confirm  it. 

$  21.  Having  thus  briefly  adverted  to  the  nature  of  the 
evidence  which  is  to  be  required  and  expected,  in  regard  to 
the  facts  of  our  Savior's  ministry,  we  may  now  turn  our  at- 
tention to  the  witnesses  themselves;  to  ascertain  who  they 
were,  what  were  their  opportunities  for  observation,  their  ac- 
curacy as  observers,  and  their  disposition  to  write  and  speak 
the  truth.  We  take  them  in  their  order  as  evangelists  ;  stat- 
ing the  prominent  traits  only  in  their  lives  and  characters,  as 
they  are  given  to  us  by  the  concurring  accounts  of  all  credi- 
ble writers. 

<§>  22.  Matthew,  called  also  Levi,  was  a  Jew  of  Galilee,  but 
of  what  city  is  uncertain.  He  held  the  place  of  publican,  or 
tax-gatherer,  under  the  Roman  government;   and  his  office 

*  "  To  understand  the  meaning  of  any  writer,  we  must  first  be  apprized 
of  the  persons  and  circumstances  that  are  the  subjects  of  his  allusions  or 
statements  ;  and  if  these  are  not  fully  disclosed  in  his  work,  we  must  look 
for  illustration  to  the  history  of  the  times  in  which  he  wrote,  and  to  the 
works  of  contemporaneous  authors."  Per  Lord  Abinger,  in  Hiscocks  v, 
Hiscocks,  5  Mees.  &  W.  368. 


PRELIMINARY    OBSERVATIONS.  41 

seems  to  have  consisted  in  collecting  the  taxes  within  his  dis- 
trict, as  well  as  the  duties  and  customs  levied  on  goods  and 
persons,  passing  in  and  out  of  his  district  or  province,  across 
the  lake  of  Genesareth.  While  engaged  in  this  business,  at 
the  office  or  usual  place  of  collection,  he  was  required  by 
Jesus  to  follow  him,  as  one  of  his  disciples ;  a  command  which 
he  immediately  obeyed.  Soon  afterwards,  he  appears  to  have 
given  a  great  entertainment  to  his  fellow  publicans  and 
friends,  at  which  Jesus  was  present ;  intending  probably  both 
to  celebrate  his  own  change  of  profession,  and  to  give  them 
an  opportunity  to  profit  by  the  teaching  of  his  new  master.' 
He  was  constituted  one  of  the  twelve  apostles,  and  constantly 
attended  the  person  of  Jesus  as  a  faithful  follower,  until  the 
crucifixion  ;  and  after  the  ascension  of  his  Master  he  preached 
the  gospel  for  some  time,  with  the  other  apostles,  in  Judea, 
and  afterwards  in  Ethiopia,  where  he  died. 

He  is  generally  allowed  to  have  written  first,  of  all  the 
evangelists ;  but  whether  in  the  Hebrew  or  the  Greek  lan- 
guage, or  in  both,  the  learned  are  not  agreed,  nor  is  it  material 
to  our  purpose  to  inquire ;  the  genuineness  of  our  present 
Greek  gospel  being  sustained  by  satisfactory  evidence.^  The 
precise  time  when  he  wrote  is  also  uncertain,  the  several 
dates  given  to  it  among  learned  men  varying,  from  A.  D.  37  to 
A.  D.  64.  The  earlier  date,  however,  is  argued  with  greater 
force,  from  the  improbability  that  the  Christians  would  be 
left  for  several  years  without  a  genuine  and  authentic  history 
of  our  Savior's  ministry ;  from  the  evident  allusions  which 
it  contains,  to  a  state  of  persecution  in  the  church  at  the  time 
it  was  written ;  from  the  titles  of  sanctity  ascribed  to  Jerusalem, 
and  a  higher  veneration  testified  for  the  temple  than  is  found 
in  the  other  and  later  evangehsts ;  from  the  comparative  gentle- 
ness with  which  Herod's  character  and  conduct  are  dealt  with, 
that  bad  prince  probably  being  still  in  power ;  and  from  the 
frequent  mention  of  Pilate,  as  still  governor  of  Judea. ^ 


I 


^  Matt.  ix.  10 ;  Mark,  ii.  14,  15  ;  Luke  v.  29. 

'  The  authorities  on  this  subject  are  collected  in  Home's  Introduction,  vol. 
iv.  p.  234-238,  part  2,  chap.  ii.  sec.  2. 

'  See  Home's  Introduction,  vol.  iv.  p.  229-232. 


42  PRELIMINARY     OBSERVATIONS. 

§  23.  That  Matthew  was  himself  a  native  Jew,  famihar 
with  the  opinions,  ceremonies,  and  customs  of  his  countrymen ; 
that  he  was  conversant  with  the  Sacred  Writings,  and  habitu- 
ated to  their  idiom  ;  a  man  of  plain  sense,  but  of  little  learn- 
ing, except  what  he  derived  from  the  Scriptures  of  the  Old 
Testament;  that  he  wrote  seriously  and  from  conviction, 
and  had,  on  most  occasions,  been  present,  and  attended  closely 
to  the  transactions  which  he  relates,  and  relates,  too,  with- 
out any  view  of  applause  to  himself;  are  facts  which  Dr. 
Campbell  considers  established  by  internal  evidence,  as  strong 
as  the  nature  of  the  case  will  admit.  He  deems  it  equally 
well  proved,  both  by  internal  evidence  and  the  aid  of  history, 
that  he  wrote  for  the  use  of  his  countrymen  the  Jews.  Every 
circumstance  is  noticed  which  might  concihate  their  belief, 
and  every  unnecessary  expression  is  avoided  which  might  ob- 
struct it.  They  looked  for  the  Messiah,  of  the  lineage  of 
David,  and  born  in  Bethlehem,  in  the  circumstances  of  whose 
life  the  prophecies  should  find  fulfilment,  a  matter,  in  their  es- 
timation, of  peculiar  value ;  and  to  all  these  this  evangelist 
has  directed  their  especial  attention.* 

<J  24.  Allusion  has  been  already  made  to  his  employment  as 
a  collector  of  taxes  and  customs;  but  the  subject  is  too  im- 
portant to  be  passed  over  without  further  notice.  The  tribute 
imposed  by  the  Romans  upon  comitries  conquered  by  their 
arms  was  enormous.  In  the  time  of  Pompey,  the  sums  annu- 
ally exacted  from  their  Asiatic  provinces,  of  which  Judea 
was  one,  amounted  to  about  four  milUons  and  a  half,  sterling, 
or  about  twenty-two  millions  of  dollars.  These  exactions 
were  made  in  the  usual  forms  of  direct  and  indirect  taxation; 
the  rate  of  the  customs  on  merchandise  varying  from  an 
eighth  to  a  fortieth  part  of  the  value  of  the  commodity ;  and 
the  tariff  including  all  the  principal  articles  of  the  commerce 
of  the  East,  much  of  which,  as  is  well  known,  still  found  its 
way  to  Italy  through  Palestine,  as  well  as  by  the  way  of  Da- 
mascus and  of  Egypt.     The  direct  taxes  consisted  of  a  capi- 

'  See  Campbell  on  the  Four  Gospels,  vol.  iii.  pp.  35,  36  ;  Preface  to  St. 
Matthew's  Gospel,  ^  22,  23. 


PRELIMINARY     OBSERVATIONS.  43 

tation-tax  and  a  land-tax,  assessed  upon  a  valuation  or  census, 
periodically  taken,  under  the  oath  of  the  individual,  with 
heavy  penal  sanctions.^  It  is  natural  to  suppose  that  these 
taxes  were  not  voluntarily  paid,  especially  since  they  were 
imposed  by  the  conqueror,  upon  a  conquered  people,  and  by 
a  heathen  too,  upon  the  people  of  the  house  of  Israel.  The 
increase  of  taxes  has  generally  been  found  to  multiply  dis- 
contents, evasions  and  frauds  on  the  one  hand,  and,  on  the 
other,  to  increase  vigilance,  suspicion,  close  scrutiny,  and 
severity  of  exaction.  The  penal  code,  as  revised  by  Theodo- 
sius,  will  give  us  some  notion  of  the  difficulties  in  the  way 
of  the  revenue  officers,  in  the  earlier  times  of  which  we  are 
speaking.  These  difficulties  must  have  been  increased  by  the 
fact  that,  at  this  period,  a  considerable  portion  of  the  com- 
merce of  that  part  of  the  world  was  carried  on  by  the  Greeks, 
whose  ingenuity  and  want  of  faith  were  proverbial.  It  was 
to  such  an  employment  and  under  such  circumstances,  that 
Matthew  was  educated ;  an  employment  which  must  have 
made  him  acquainted  with  the  Greek  language,  and  exten- 
sively conversant  with  the  public  affairs  and  the  men  of  busi- 
ness of  his  time  ;  thus  entitUng  him  to  our  confidence,  as  an 
experienced  and  intelligent  observer  of  events  passing  before 
him.  And  if  the  men  of  that  day  were,  as  in  truth  they  ap- 
pear to  have  been,  as  much  disposed  as  those  of  the  present 
time,  to  evade  the  payment  of  public  taxes  and  duties,  and  to 
elude,  by  all  possible  means,  the  vigilance  of  the  revenue  offi- 
cers, Matthew  must  have  been  familiar  with  a  great  variety 
of  the  forms  of  fraud,  imposture,  cunning,  and  deception,  and 
must  have  become  habitually  distrustful,  scrutinizing,  and 
cautious  ;  and,  of  course,  much  less  likely  to  have  been  de- 
ceived in  regard  to  many  of  the  facts  in  our  Lord's  ministry, 
extraordinary  as  they  were,  which  fell  under  his  observation. 

^  See  Gibbon's  Rome,  vol.  1,  ch.  vi.  and  vol.  3,  chap.  xvii.  and  authori- 
ties there  cited.  Cod.  Theod,  Lib.  xi.  tit.  1-28,  with  the  notes  of  Gotho- 
fred.  Gibbon  treats  particularly  of  the  revenues  of  a  later  period  than  our 
Savior's  time  ;  but  the  general  course  of  proceeding; ,  in  the  levy  and  collec- 
tion of  taxes,  is  not  Wiown  to  have  been  changed  since  the  beginning  of  the 
empire. 


44  PRELIMINARY    OBSERVATIONS. 

This  circumstance  shows  both  the  sincerity  and  the  wisdom 
of  Jesus,  in  selecting  him  for  an  eye-witness  of  his  conduct, 
and  adds  great  weight  to  the  value  of  the  testimony  of  this 
evangelist. 

§25.  Mark  was  the  son  of  a  pious  sister  of  Barnabas, 
named  Mary,  who  dwelt  at  Jerusalem,  and  at  whose  house 
the  early  Christians  often  assembled.  His  Hebrew  name  was 
John ;  the  surname  of  Mark  having  been  adopted,  as  is  sup- 
posed, when  he  left  Judea  to  preach  the  gospel  in  foreign 
countries ;  a  practice  not  unusual  among  the  Jews  of  that 
age,  who  frequently,  upon  such  occasions,  assumed  a  name 
more  familiar  than  their  own  to  the  people  whom  they  visited. 
He  is  supposed  to  have  been  converted  to  the  Christian  faith 
by  the  ministry  of  Peter.  He  travelled  from  Jerusalem  to 
Antioch  with  Paul  and  Barnabas,  and  afterwards  accompa- 
nied them  elsewhere.  When  they  landed  at  Perga  in  Pam- 
phylia,  he  left  them  and  returned  to  Jerusalem ;  for  which 
reason,  when  he  afterwards  would  have  gone  with  them, 
Paul  refused  to  take  him.  Upon  this,  a  difference  of  opinion 
arose  between  the  two  apostles,  and  they  separated,  Barnabas 
taking  Mark  with  him  to  Cyprus.  Subsequently  he  accom- 
panied Timothy  to  Rome,  at  the  express  desire  of  Paul.  From 
this  city  he  probably  went  into  Asia,  where  he  found  Peter, 
with  whom  he  returned  to  Rome,  in  which  city  he  is  supposed 
to  have  written  and  published  his  Gospel.  Such  is  the  outline 
of  his  history,  as  it  is  furnished  by  the  New  Testament.* 
The  early  historians  add,  that  after  this  he  went  into  Egypt, 
and  planted  a  church  in  Alexandria,  where  he  died.^ 

<J  26.  It  is  agreed  that  Mark  wrote  his  Gospel  for  the  use  of 
Gentile  converts;  an  opinion  deriving  great  force  from  the 
explanations  introduced  into  it,  which  would  have  been  use- 
less to  a  Jew  ;  ^  and  that  it  was  composed  for  those  at  Rome, 
is  believed,  not  only  from  the  numerous  Latinisms  it  contains, 

^  Acts  xii.  12,  25  ;  xiii.  5,  13  ;  and  xv.  36-41  ;  2  Tim.  iv.  11  ;  Phil. 
24  ;  Col.  iv.  10  ;    1  Pet.  v.  13. 

'  Home's  Introduction,  vol.  iv.  pp.  252,  253.  * 

^  Mark  vii.  2,  11  ;  and  ix.  43,  and  elsewhere. 


PRELIMINARY    OBSERVATIONS.  45 

but  from  the  unanimous  testimony  of  ancient  writers,  and  from 
the  internal  evidence  afforded  by  the  Gospel  itself. 

§  27.  Some  have  entertained  the  opinion  that  Mark  com- 
piled his  account  from  that  of  Matthew,  of  which  they  supi- 
pose  it  an  abridgment.     But  this  notion  has  been  refuted  by 
Koppe,  and  others,^  and  is  now  generally  regarded  as  unten- 
able.    For   Mark   frequently  deviates  from   Matthew  in  the 
order    of  time,  in   his  arrangement  of  facts;   and  he  adds 
many  things  not  related  by  the  other  evangelists ;  neither  of 
which  a  mere  epitomizer  would  probably  have  done.     He 
also  omits  several  things  related  by  Matthew,  and  impefectly 
describes  others,  especially  the  transactions  of  Christ  with  the 
apostles  after  the  resurrection ;  giving  no  account  whatever  of 
his  appearance  in  Galilee ;  omissions  irreconcilable  with  any 
previous   knowledge   of  the  Gospel   according  to   Matthew. 
To  these  proofs  we  may  add,  that  in  several  places  there  are 
discrepancies  between  the  accounts   of  Matthew  and  Mark, 
not,  indeed,  irreconcilable,  but  sufficient  to  destroy  the  proba- 
bility that  the  latter  copied  from  the  former.^     The  striking 
coincidences   between   them,  in  style,  words,  and  things,  in 
other  places,  may  be  accounted  for  by  considering  that  Peter, 
who  is  supposed  to  have  dictated  this  Gospel  to  Mark,  was 
quite  as  intimately  acquainted  as  Matthew  with  the  miracles 
and  discourses  of  our  Lord ;  which,  therefore,  he  would  natu- 
rally recite  in  his  preaching ;  and  that  the  same  things  might 
very  naturally  be  related  in  the  same  manner,  by  men  who 
sought  not  after  excellency  of  speech.     Peter's  agency  in  the 
narrative  of  Mark  is  asserted  by  all  ancient  writers,  and  is 
confirmed  by  the  fact,  that  his  humility  is  conspicuous  in  every 
part  of  it,  where  anything  is  or  might  be  related  of  him;  his 
weaknesses  and  fall  being  fully  exposed,  while  things  which 
might  redound  to  his  honor,  are  either  omitted  or  but  slightly 
mentioned ;  that  scarcely  any  transaction  of  Jesus  is  related, 

^  Mr.  Norton  has  conclusively  disposed  of  this  objection,  in  his  Evidences 
of  the  Genuineness  of  the  Gospels,  vol.  i.  Additional  Notes,  sec.  2, 
p.  cxv-cxxxii. 

'  Compare  Mark  x.  46,  and  xiv.  69,  and  iv.  35,  and  i.  35,  and  ix.  28,  with 
Matthew's  narrative  of  the  same  events. 


46  PRELIMINARY    OBSERVATIONS. 

at  which  Peter  was  not  present,  and  that  all  are  related  with 
that  circumstantial  minuteness  which  belongs  to  the  testimony 
of  an  eye-witness.^  We  may,  therefore,  regard  the  Gospel  of 
Mark  as  an  original  composition,  written  at  the  dictation 
of  Peter,  and  consequently  as  another  original  narrative  of 
the  life,  miracles,  and  doctrines  of  our  Lord. 

§  28.  Luke,  according  to  Eusebius,  was  a  native  of  An- 
tioch,  by  profession  a  physician,  and  for  a  considerable  period 
a  companion  of  the  apostle  Paul.  From  the  casual  notices  of 
him  in  the  Scriptures,  and  from  the  early  Christian  writers,  it 
has  been  collected,  that  his  parents  were  Gentiles,  but  that 
he  in  his  youth  embraced  Judaism,  from  which  he  was  con- 
verted to  Christianity.  The  first  mention  of  him  is  that  he 
was  with  Paul  at  Troas. ;  ^  whence  he  appears  to  have 
attended  him  to  Jerusalem;  continued  with  him  in  all  his 
troubles  in  Judea ;  and  sailed  with  him  when  he  was  sent  a 
prisoner  from  Csesarea  to  Rome,  where  he  remained  with  him 
during  his  two  years'  confinement.  As  none  of  the  ancient 
fathers  have  mentioned  his  having  suffered  martyrdom,  it  is 
generally  supposed  that  he  died  a  natural  death. 

§  29.  That  he  wrote  his  Gospel  for  the  benefit  of  Gentile 
converts  is  aflfirmed  by  the  unanimous  voice  of  Christian 
antiquity ;  and  it  may  also  be  inferred  from  its  dedication  to  a 
Gentile.  He  is  particularly  careful  to  specify  various  circum- 
stances conducive  to  the  information  of  strangers,  but  not  so 
to  the  Jews ;  he  gives  the  lineage  of  Jesus  upwards,  after  the 
manner  of  the  Gentiles,  instead  of  downwards,  as  Matthew 
had  done;  tracing  it  up  to  Adam,  and  thus  showing  that 
Jesus  was  the  promised  seed  of  the  woman ;  and  he  marks 
the  eras  of  his  birth,  and  of  the  ministry  of  John,  by  the 
reigns  of  the  Roman  emperors.  He  also  has  introduced  seve- 
ral things,  not  mentioned  by  the  other  evangehsts,  but  highly 
encouraging  to  the  Gentiles  to  turn  to  God  in  the  hope  of  par- 
don and  acceptance ;  of  which  description  are  the  parables  of 
the  publican  and  pharisee,  in  the  temple ;  the  lost  piece  of  sil- 

»  See  Home's  Introd.  vol.  iv.  p.  252-259.  *  Acts  xvi.  10,  11. 


PRELIMINARY    OBSERVATIONS.  47 

ver;  and  the  prodigal  son;  and  the  fact  of  Christ's  visit 
to  Zaccheus  the  publican,  and  the  pardon  of  the  penitent 
thief. 

§  30.  That  Luke  was  a  physician,  appears  not  only  from  the 
testimony  of  Paul,  ^  but  from  the  internal  marks  in  his  Gospel, 
showing  that  he  was  both  an  acute  observer,  and  had  given 
particular  and  even  professional  attention  to  all  our  Savior's 
miracles  of  healing.  Thus,  the  man  whom  Matthew  and  Mark 
describe  simply  as  a  leper,  Luke  describes  as  full  of  leprosy  ;  * 
he,  whom  they  mention  as  having  a  withered  hand,  Luke  says 
had  his  right  hand  withered ; '  and  of  the  maid,  of  whom  the 
others  say  that  Jesus  took  her  by  the  hand  and  she  arose,  he 
adds,  that  her  spirit  came  to  her  again.*  He  alone,  with  pro- 
fessional accuracy  of  .observation,  says  that  virtue  went  out  of 
Jesus,  and  healed  the  sick ;  *  he  alone  states  the  fact  that  the 
sleep  of  the  disciples  in  Gethsemane  was  induced  by  extreme 
sorroiD  ;  and  mentions  the  blood-like  sweat  of  Jesus,  as  occa- 
sioned by  the  intensity  of  his  agony  ;  and  he  alone  relates  the 
miraculous  healing  of  Malchus's  ear.^  That  he  was  also  a 
man  of  a  liberal  education,  the  comparative  elegance  of  his 
writings  sufficiently  show.'' 

§  31.  The  design  of  Luke's  Gospel  was  to  supersede  the 
defective  and  inaccurate  narratives  then  in  circulation,  and  to 
deliver  to  Theophilus,  to  whom  it  is  addressed,  a  full  and 
authentic  account  of  the  life,  doctrines,  miracles,  death  and 
resurrection  of  our  Savior.  Who  Theophilus  was,  the  learned 
are  not  perfectly  agreed ;  but  the  most  probable  opinion  is  that 
of  Dr.  Lardner,  now  generally  adopted,  that,  as  Luke  wrote 
his  Gospel  in  Greece,  Theophilus  was  a  man  of  rank  in  that 
country.®     Either  the  relations  subsisting  between  him  and 

*  Col.  iv.  14.     Luke,  the  beloved  physician. 

*  Luke  V.  12  ;  Matt.  viii.  2  ;  Mark  i.  40. 
'  Luke  vi.  6  ;  Matt.  xii.  10  ;  Mark  iii.  1. 

*  Luke  viii.  55  ;  Matt.  ix.  25  ;  Mark  v.  42.  ^  Luke  vi.  19. 

*  Luke  xxii.  44,  45,  51. 

'  See  Home's  Introd.  vol.  iv.  pp.  260  -  272,  where  references  may  be  found 
to  earlier  writers. 

*  SeeLardner's  Works,8vo.  vol.  vi.  pp.  138,  139  ;  4to.  vol.  iii.  pp.  203, 
204  ;  and  other  authors,  cited  in  Home's  Introd.  vol.  iv.  p.  267. 


48  PRELIMINARY    OBSERVATIONS. 

Luke,  or  the  dignity  and  power  of  his  rank,  or  both,  induced 
the  evangelist,  who  himself  also  "  had  perfect  understanding 
of  all  things  from  the  first,"  to  devote  the  utmost  care  to  the 
drawing  up  of  a  complete  and  authentic  narrative  of  these  great 
events.  He  does  not  affirm  himself  to  have  been  an  eye- 
witness ;  though  his  personal  knowledge  of  some  of  the  trans- 
actions may  well  be  inferred  from  the  "  perfect  understanding  " 
which  he  says  he  possessed.  Some  of  the  learned  seem  to  have 
drawn  this  inference  as  to  them  all,  and  to  have  placed  him  in 
the  class  of  original  witnesses  ;  but  this  opinion,  though  main- 
tained on  strong  and  plausible  grounds,  is  not  generally  adopted. 
If,  then,  he  did  not  write  from  his  own  personal  knowledge, 
the  question  is,  what  is  the  legal  character  of  his  testimony  1 

§  32.  If  it  were  "  the  result  of  inquiries,  made  under  compe- 
tent public  authority,  concerning  matters  in  which  the  public 
are  concerned  "  ^  it  would  poss^gs  every  legal  attribute  of  an 
inquisition,  and,  as  such,  would  be  legally  admissible  in  evi- 
dence in  a  court  of  justice.  To  entitle  such  results,  however, 
to  our  full  confidence,  it  is  not  necessary  that  they  should  be 
obtained  under  a  legal  commission ;  it  is  sufficient  if  the  in- 
quiry is  gravely  undertaken  and  pursued,  by  a  person  of  com- 
petent intelligence,  sagacity  and  integrity.  The  request  of  a 
person  in  authority,  or  a  desire  to  serve  the  public,  are,  to  all 
moral  intents,  as  sufficient  a  motive  as  a  legal  commission.^ 
Thus,  we  know  that  when  complaint  is  made  to  the  head  of  a 
department,  of  ofliicial  misconduct  or  abuse,  existing  in  some 
remote  quarter,  nothing  is  more  common  than  to  send  some 
confidential  person  to  the  spot,  to  ascertain  the  facts  and  report 
them  to  the  department ;  and  this  report  is  confidently  adopted 
as  the  basis  of  its  discretionary  action,  in  the  correction  of  the 

^  2  Phillips  on  Evidence,  95,  (9th  edition.) 

*  When  Abbot,  Archishop  of  Canterbury,  in  shooting  at  deer  with  a  cross- 
bow, in  Bramsil  park,  accidentally  killed  the  keeper,  King  James  I.  by  a 
letter  dated  Oct.  3,  1621,  requested  the  Lord  Keeper,  the  Lord  Chief  Justice, 
and  others,  to  inquire  into  the  circumstances  and  consider  the  case  and  "  the 
scandal  that  may  have  risen  thereupon,"  and  to  certify  the  King  what  it  may 
amount  to.  Could  there  be  any  reasonable  doubt  of  the  truth  of  their  report 
of  the  facts,  thus  ascertained?     See  Spelman's  Posthumous  Works,  p.  121. 


PRELIMINARY     OBSERVATIONS.  49 

abuse,  or  the  removal  of  the  offender.  Indeed,  the  result  of 
any  grave  inquiry  is  equally  certain  to  receive  our  confidence, 
though  it  may  have  been  voluntarily  undertaken,  if  the  party 
making  it  had  access  to  the  means  of  complete  and  satisfactory 
information  upon  the  subject/  If,  therefore,  Luke's  Gospel 
were  to  be  regarded  only  as  the  work  of  a  contemporary  histo- 
rian, it  would  be  entitled  to  our  confidence.  But  it  is  more 
than  this.  It  is  the  result  of  careful  inquiry  and  examina- 
tion, made  by  a  person  of  science,  intelligence  and  education, 
concerning  subjects  which  he  was  perfectly  competent  to  inves- 
tigate, and  as  to  many  of  which  he  was  peculiarly  skilled, 
they  being  cases  of  the  cure  of  maladies ;  subjects,  too,  of 
which  he  already  had  the  perfect  knowledge  of  a  contemporary, 
and  perhaps  an  eye-witness,  but  beyond  doubt,  familiar  with 
the  parties  concerned  in  the  transactions,  and  belonging  to  the 
community  in  which  the  events  transpired,  which  were  in  the 
mouths  of  all ;  and  the  narrative,  moreover,  drawn  up  for  the 
especial  use,  and  probably  at  the  request,  of  a  man  of  distinc- 
tion, whom  it  would  not  be  for  the  interest  nor  safety  of  the 
writer  to  deceive  or  mislead.  Such  a  document  certainly 
possesses  all  the  moral  attributes  of  an  inquest  of  office,  or  of 
any  other  official  investigation  of  facts :  and  as  such  is  enti- 
tled, in  foro  conscientice,  to  be  adduced  as  original,  competent 
and  satisfactory  evidence  of  the  matters  it  contains. 

<§>  33.  John,  the  last  of  the  evangelists,  was  the  son  of 
Zebedee,  a  fisherman  of  the  town  of  Bethsaida,  on  the  sea  of 
Galilee.     His  father  appears  to  have  been  a  respectable  man 

*  The  case  of  the  ill-fated  steamer  President  furnishes  an  example  of  this 
sort  of  inquiry.  This  vessel,  it  is  well  known,  sailed  from  New  York  for 
London  in  the  month  of  March,  1841,  having  on  board  many  passengers, 
some  of  whom  were  highly  connected.  The  ship  was  soon  overtaken  by  a 
storm,  after  which  she  was  never  heard  of.  A  few  months  afterwards  a 
solemn  inquiry  was  instituted  by  three  gentlemen  of  respectability,  one  of 
whom  was  a  British  admiral,  another  was  agent  for  the  underwriters  at 
Lloyd's,  and  the  other  a  government  packet  agent,  concerning  the  time,  cir- 
cumstances and  causes  of  that  disaster  ;  the  result  of  which  was  communi- 
cated to  the  public,  under  their  hands.  This  document  received  universal 
confidence,  and  no  further  inquiry  was  made. 


50  PRELIMINARY     OBSERVATIONS. 

in  his  calling,  owning  his  vessel  and  having  hired  servants.* 
His  mother,  too,  was  among  those  who  followed  Jesus  and 
"  ministered  unto  him ; "  ^  and  to  John  himself,  Jesus,  when  on 
the  cross,  confided  the  care  and  support  of  his  own  mother.^ 
This  disciple  also  seems  to  have  been  favorably  known  to  the 
high  priest,  and  to  have  influence  in  his  family ;  by  means  of 
which  he  had  the  privilege  of  being  present  in  his  palace  at 
the  examination  of  his  Master,  and  of  introducing  also  Peter, 
his  friend."*  He  was  the  youngest  of  the  apostles ;  was  emi- 
nently the  object  of  our  Lord's  regard  and  confidence ;  was  on 
various  occasions  admitted  to  free  and  intimate  intercourse 
with  him ;  and  is  described  as  ''  the  disciple  whom  Jesus  loved."  * 
Hence  he  was  present  at  several  scenes,  to  which  most  of  the 
others  were  not  admitted.  He  alone,  in  company  with  Peter 
and  James,  was  present  at  the  resurrection  of  Jairus's  daugh- 
ter, at  the  transfiguration  on  the  mount,  and  at  the  agony  of 
our  Savior  in  the  garden  of  Gethsemane.^  He  was  the  only 
apostle  who  followed  Jesus  to  the  cross,  he  was  the  first  of 
them  at  the  sepulchre,  and  he  was  present  at  the  several  ap- 
pearances of  our  Lord  after  his  resurrection.  These  circum- 
stances, together  with  his  intimate  friendship  with  the  mother 
of  Jesus,  especially  qualify  him  to  give  a  circumstantial  and 
authentic  account  of  the  life  of  his  Master.  After  the  ascension 
of  Christ,  and  the  eff'usion  of  the  Holy  Spirit  on  the  day  of 
Pentecost,  John  became  one  of  the  chief  apostles  of  the  circum- 
cision, exercising  his  ministry  in  and  near  Jerusalem.  From 
ecclesiastical  history  we  learn  that,  after  the  death  of  Mary 
the  mother  of  Jesus,  he  proceeded  to  Asia  Minor,  where  he 
founded  and  presided  over  seven  churches,  in  as  many  cities, 
but  resided  chiefly  at  Ephesus.  Thence  he  was  banished, 
in  Domitian's  reign,  to  the  isle  of  Patmos,  where  he  wrote 
his  Revelation.  On  the  accession  of  Nerva  he  was  freed 
from  exile,  and  returned  to  Ephesus,  where  he  wrote  his 
Gospel   and   Epistles,  and   died  at  the  age  of  one  hundred 


*  Mark  i.  20.  '  Matt,  xxvii.  55,  56  ;  Mark  xv.  40,  41. 
»  John  xix.  26,  27.                 *  John  xviii.  15,  16. 

*  John  xiii.  23.  *  Luke  viii.  51 ;  Matt.  xvii.  1,  and  xxvi.  37. 


PRELIMINARY    OBSERVATIONS.  51 

years,  about  A.  D.  100,  in  the  third  year  of  the  emperor 
Trajan/ 

$  34.  The  learned  are  not  agreed  as  to  the  time  when  the 
Gospel  of  John  was  written ;  some  dating  it  as  early  as  the 
year  68,  others  as  late  as  the  year  98;  but  it  is  generally 
conceded  to  have  been  written  after  all  the  others.  That  it 
could  not  have  been  the  work  of  some  Platonic  Christian  of  a 
subsequent  age,  as  some  have  without  evidence  asserted,  is 
manifest  from  references  to  it  by  some  of  the  early  fathers,  and 
from  the  concurring  testimony  of  many  other  writers  of  the 
ancient  Christian  church.^ 

<J  35.  That  it  was  written  either  with  especial  reference  to 
the  Gentiles,  or  at  a  period  when  very  many  of  them  had  be- 
come converts  to  Christianity,  is  inferred  from  the  various 
explanations  it  contains,  beyond  the  other  Gospels,  which  could 
have  been  necessary  only  to  persons  unacquainted  with  Jewish 
names  and  customs.^  And  that  it  was  written  after  all  the 
others,  and  to  supply  their  omissions,  is  concluded,  not  only 
from  the  uniform  tradition  and  belief  in  the  church,  but  from 
his  studied  omission  of  most  of  the  transactions  noticed  by  the 
others,  and  from  his  care  to  mention  several  incidents  which 
they  have  not  recorded.  That  their  narratives  were  known  to 
him,  is  too  evident  to  admit  of  doubt ;  while  his  omission  to 
repeat  what  they  had  already  stated,  or,  where  he  does  men- 
tion the  same  things,  his  relating  them  in  a  brief  and  cursory 
manner,  affords  incidental  but  strong  testimony  that  he  regard- 
ed their  accounts  as  faithful  and  true.* 

$  36.  Such  is  the  brief  history  of  the  witnesses,  whose  nar- 
ratives we  are  to  compare  and  examine.  That  they  had  the 
best  possible  opportunities  to  know  the  truth  of  the  facts  which 
they  narrate,  can  hardly  admit  of  a  doubt,  since  three  of  them, 
(Mark  being  understood,  as  we  have  seen,  to  give  the  testi- 

*  This  account  is  abridged  from  Home's  Introd.  vol.  iv.  p.  286-288. 
'  Home's  Introd.  vol.  iv.  p.  289,  and  authors  there  cited. 

'  See,  among  others,  John  i.  38,  41,  and  ii.  6,  13,  and  iv.  9,  and  xi.  55. 

*  See  Home's  Introd.  vol.  iv.  pp.  297,  298. 


52  PRELIMINARY     OBSERVATIONS. 

mony  of  Peter,)  were  intelligent  personal  attendants  and  in- 
timate associates  of  Jesus  during  the  whole  period  of  his 
ministry ;  and  the  fourth  was  a  contemporary,  famiharly 
conversant  with  the  eye-witnesses  of  the  transactions  which  he 
has  recorded,  and  of  which  he  also  had  perfect  knowledge  from 
the  beginning.  It  is  equally  apparent  that  they  were  accurate 
observers.  We  may  safely  assume  that  they  were  men  of  ordi- 
nary accuracy,  till  the  contrary  is  shown  by  an  objector.  It  is 
always  to  be  presumed  that  men  are  honest,  and  of  sound  mind, 
and  of  ordinary  intelligence.  This  is  not  the  judgment  of  mere 
charity ;  it  is  also  the  uniform  presumption  of  the  law  of  the 
land ;  a  presumption  which  is  allowed  freely  and  fully  to  oper- 
ate, until  the  contrary  is  proved  by  the  party  who  denies  the 
applicability  of  this  presumption  to  the  particular  case  in  ques- 
tion. Whenever  an  objection  is  raised  in  opposition  to  the 
ordinary  presumptions  of  the  law,  or  to  the  ordinary  experience 
of  mankind,  the  burden  of  proof  is  devolved  on  the  objector, 
by  the  common  and  ordinary  rules  of  evidence  and  of  practice 
in  courts.  No  lawyer  would  be  permitted  to  argue  to  a  jury 
in  disparagement  of  the  intelligence  or  integrity  of  a  witness, 
against  whom  the  case  itself  afforded  no  particle  of  testimony. 
This  is  sufficient  for  our  purpose  in  regard  to  these  witnesses. 
But  more  than  this  is  evident,  from  the  minuteness  of  their 
narratives,  and  from  their  history.  Matthew  was  trained,  by  his 
calling,  to  habits  of  severe  investigation  and  suspicious  scru- 
tiny ;  and  Luke's  profession  demanded  an  exactness  of  obser- 
vation equally  close  and  searching.^  If,  then,  the  evangelists 
were  men  of  integrity  and  disposed  to  testify  the  truth,  the  facts 
they  relate  may  be  taken  as  proved  ;  since,  as  we  have  before 
remarked,  every  matter  which  is  the  subject  of  moral  evidence 
is  proved,  when  it  is  shown  by  competent  and  satisfactory 
testimony. 

<J  37.  Any  other  supposition  leads  to  the  greatest  absurdi- 
ties.    The  great  truths  which  the  apostles  declared,  werfe,  that 

*  It  has  been  well  remarked,  that,  of  the  evangelists  chosen  by  Jesus,  two, 
Peter  (or  Mark)  and  John,  were  too  unlearned  to  forge  the  story  of  his  life, 
and  two,  Matthew  and  Luke,  were  too  learned  to  be  deceived  by  imposture. 


PRELIMINARY    OBSERVATIONS.  $$ 

Christ  had  risen  from  the  dead,  and  that  only  through  repent- 
ance from  sin,  and  faith  in  him,  could  men  hope  for  salvation. 
This  doctrine  they  asserted  with  one  voice,  everywhere,  not 
only  mider  the  greatest  discouragements,  but  in  the  face  of 
the  most  appalling  terrors  that  can  be  presented  to  the  mind 
of  man.  Their  master  had  recently  perished  as  a  malefac- 
tor, by  the  sentence  of  a  public  tribunal.  His  religion  sought 
to  overthrow  the  religions  of  the  whole  world.  The  laws  of 
every  country  were  against  the  teachings  of  his  disciples. 
The  interests  and  passions  of  all  the  rulers  and  great  men  ii^ 
the  world  were  against  them.  Th.e  fashion  of  the  world  was 
against  them.  Propagating  this  new  faith,  even  in  the  most 
inoffensive  and  peaceful  manner,  they  could  expect  nothing 
but  contempt,  opposition,  revilings,  bitter  persecutions,  stripes, 
imprisonments,  torments  and  cruel  deaths.  Yet  this  faith 
they  zealously  did  propagate ;  and  all  these  miseries  they  en- 
dured undismayed,  nay,  rejoicing.  As  one  after  another  was 
put  to  a  miserable  death,  the  survivors  only  prosecuted  their 
work  with  increased  vigor  and  resolution.  The  annals  of 
military  warfare  afford  scarcely  an  example  of  the  like  heroic 
constancy,  patience  and  unblenching  courage.  They  had 
every  possible  motive  to  reviev/  carefully  the  grounds  of  their 
faith,  and  the  evidences  of  the  great  facts  and  truths  which 
they  asserted;  and  these  motives  were  pressed  upon  their 
attention  with  the  most  melancholy  and  terrific  frequency. 
It  was  therefore  impossible  that  they  could  have  persisted  in 
affirming  the  truths  they  have  narrated,  had  not  Jesus  actu- 
ally risen  from  the  dead,  and  had  they  not  known  this  fact  as 
certainly  as  they  knew  any  other  fact.^   If  it  were  morally  pos- 

^  If  the  witnesses  could  be  supposed  to  have  been  biased,  this  would  not 
destroy  their  testimony  to  matters  of  fact ;  it  would  only  detract  from  the 
weight  of  their  judgment  in  matters  of  opinion.  The  rule  of  law  on  this 
subject  has  been  thus  stated  by  Dr.  Lushington  :  "  When  you  examine  the 
testimony  of  witnesses  nearly  connected  with  the  parties,  and  there  is 
nothing  very  peculiar  tending  to  destroy  their  credit,  when  they  depose  to 
mere  facts,  their  testimony  is  to  be  believed  ;  when  they  depose  as  to  mat- 
ter of  opinion,  it  is  to  be  received  with  suspicion."  Dillon  v.  Dillon,  3  Cur- 
teis's  Eccl.  Rep.  96,  102. 
5 


54  PRELIMINARY    OBSERVATIONS. 

sible  for  them  to  have  been  deceived  in  this  matter,  every  hu- 
man motive  operated  to  lead  them  to  discover  and  avow  their 
error.  To  have  persisted  in  so  gross  a  falsehood,  after  it  was 
known  to  them,  was  not  only  to  encounter,  for  life,  all  the 
evils  which  man  could  inflict,  from  without,  but  to  endure 
also  the  pangs  of  inward  and  conscious  guilt ;  with  no  hope 
of  future  peace,  no  testimony  of  a  good  conscience,  no  expec- 
tation of  honor  or  esteem  among  men,  no  hope  of  happiness 
in  this  life,  or  in  the  world  to  come. 

$  38.  Such  conduct  in  the  apostles  would  moreover  have 
been  utterly  irreconcilable  with  the  fact,  that  they  possessed 
the  ordinary  constitution  of  our  common  nature.  Yet  their 
lives  do  show  them  to  have  been  men  like  all  others  of  our  race ; 
swayed  by  the  same  motives,  animated  by  the  same  hopes, 
affected  by  the  same  joys,  subdued  by  the  same  sorrows,  agi- 
tated by  the  same  fears,  and  subject  to  the  same  passions, 
temptations  and  infirmities,  as  ourselves.  And  their  writings 
show  them  to  have  been  men  of  vigorous  understandings.  If 
then  their  testimony  was  not  true,  there  was  no  possible  motive 
for  its  fabrication. 

$  39.  It  would  also  have  been  irreconcilable  with  the  fact 
that  they  were  good  men.  But  it  is  impossible  to  read  their 
writings,  and  not  feel  that  we  are  conversing  with  men  emi- 
nently holy,  and  of  tender  consciences,  with  men  acting  imder 
an  abiding  sense  of  the  presence  and  omniscience  of  God, 
and  of  their  accountability  to  him,  living  in  his  fear,  and 
walking  in  his  ways.  Now,  though,  in  a  single  instance,  a 
good  man  may  fall,  when  under  strong  temptations,  yet  he  is 
not  found  persisting,  for  years,  in  deliberate  falsehood,  asserted 
with  the  most  solemn  appeals  to  God,  without  the  slightest 
temptation  or  motive,  and  against  all  the  opposing  interests 
which  reign  in  the  human  breast.  If,  on  the  contrary,  they 
are  supposed  to  have  been  bad  men,  it  is  incredible  that  such 
men  should  have  chosen  this  form  of  imposture ;  enjoining, 
as  it  does,  unfeigned  repentance,  the  utter  forsaking  and 
abhorrence  of  all  falsehood  and  of  every  other  sin,  the  prac- 
tice of  daily  self-denial,  self-abasement  and  self-sacrifice,  the 
crucifixion  of  the  f  ♦^sh  with   all  its  earthlv  apnetites  and 


PRELIMINARY    OBSERVATIONS.  55 

desires,  indifference  to  the  honors,  and  hearty  contempt  of  the 
vanities  of  the  Avorld;  and  inculcating  perfect  purity  and 
holiness  of  heart  and  life,  and  intercourse  of  the  soul  with 
heaven.  It  is  incredible,  that  bad  men  should  invent  false- 
hoods to  promote  the  religion  of  the  God  of  truth.  The  sup- 
position is  suicidal.  If  they  did  believe  in  a  future  state  of 
retribution,  a  heaven  and  a  hell  hereafter,  they  took  the  most 
certain  course,  if  false  witnesses,  to  secure  the  latter  for  their 
portion.  And  if,  still  being  bad  men,  they  did  not  believe  in 
future  punishment,  how  came  they  to  invent  falsehoods,  the 
direct  and  certain  tendency  of  which  was  to  destroy  all  their 
prospects  of  worldly  honor  and  happiness,  and  to  ensure  their 
misery  in  this  life  I  From  these  absurdities  there  is  no  escape, 
but  in  the  perfect  conviction  and  admission  that  they  were 
good  men,  testifying  to  that  which  they  had  carefully  observed 
and  considered,  and  well  knew  to  be  true.^ 

^40.  This  conclusion  would  be  readily  admitted  by  the 
objector,  if  the  facts  they  relate  were  such  as  ordinarily  occur 
in  human  experience.  But  they  also  relate  events  which 
were  miraculous,  or  out  of  the  ordinary  course  of  human  ex- 
perience, and  on  this  circumstance  an  argument  is  founded 
against  their  credibility.  Miracles,  say  the  objectors,  are  impos- 
sible ;  and  therefore  the  evangelists  were  either  deceivers  or 
deceived ;  and  in  either  case  their  narratives  are  unworthy  of 
belief.  Spinosa's  argument  against  the  possibility  of  miracles, 
was  founded  on  the  broad  and  bold  assumption  that  all  things 
are  governed  by  immutable  laws,  or  fixed  modes  of  motion 
and  relation,  termed  the  laws  of  nature,  by  which  God  him- 
self is  of  necessity  bound.  This  erroneous  assumption  is  the 
tortoise,  on  which  stands  the  elephant  that  upholds  his  sys- 
tem of  atheism.  He  does  not  inform  us  who  made  these  im- 
mutable laws,  nor  whence  they  derive  their  binding  force  and 
irresistible  operation.  The  argument  supposes  that  the  crea- 
tor of  all  things  first  made  a  code  of  laws,  and  then  put  it  out 

^  This  subject  has  been  so  fully  treated  by  Dr.  Paley,  in  his  View  of  the 
Evidences  of  Christianity,  Part  I.  Proposition  I.  that  it  is  unnecessary  to 
pursue  it  further  in  this  place. 


56  PRELIMINARY    OBSERVATIONS. 

of  his  own  power  to  change  them.  The  scheme  of  Mr.  Hume  is 
but  another  form  of  the  same  error.  He  deduces  the  exist- 
ence of  such  immutable  laws  from  the  uniform  course  of 
human  experience.  This,  he  affirms,  is  our  only  guide  in 
reasoning  concerning  matters  of  fact;  and  whatever  is  con- 
trary to  human  experience,  he  pronounces  incredible.^     With- 

*  Mr.  Hume's  argument  is  thus  refuted  by  Lord  Brougham.  "  Here  are 
two  answers,  to  which  the  doctrine  proposed  by  Mr.  Hume  is  exposed,  and 
either  appears  sufficient  to  shake  it. 

^^  First  —  Our  belief  in  the  uniformity  of  the  laws  of  nature  rests  not 
altogether  upon  our  own  experience.  We  believe  no  man  ever  was  raised 
from  the  dead,  —  not  merely  because  we  ourselves  never  saw  it,  for  indeed 
that  would  be  a  very  limited  ground  of  deduction  ;  and  our  belief  was  fixed 
on  the  subject  long  before  we  had  any  considerable  experience,  —  fixed 
chiefly  by  authority,  —  that  is,  by  deference  to  other  men's  experience. 
We  found  our  confident  belief  in  this  negative  position  partly,  perhaps 
chiefly,  upon  the  testimony  of  others ;  and  at  all  events,  our  belief  that  in 
times  before  our  own  the  same  position  held  good,  must  of  necessity  be 
drawn  from  our  trusting  the  relations  of  other  men  —  that  is,  it  depends  upon 
the  evidence  of  testimony.  If,  then,  the  existence  of  the  law  of  nature  is 
proved,  in  great  part  at  least,  by  such  evidence,  can  we  wholly  reject  the 
like  evidence  when  it  comes  to  prove  an  exception  to  the  rule  —  a  deviation 
from  the  law  ?  The  more  numerous  are  the  cases  of  the  law  being  kept  — 
the  more  rare  those  of  its  being  broken  —  the  more  scrupulous  certainly 
ought  we  to  be  in  admitting  the  proofs  of  the  breach.  But  that  testimony 
is  capable  of  making  good  the  proof  there  seems  no  doubt.  In  truth,  the 
degree  of  excellence  and  of  strength  to  which  testimony  may  arise  seems  al- 
most indefinite.  There  is  hardly  any  cogency  which  it  is  not  capable  by  pos- 
sible supposition  of  attaining.  The  endless  multiplication  of  witnesses,  —  the 
unbounded  variety  of  their  habits  of  thinking,  their  prejudices,  their  inter- 
ests,—  affi)rd  the  means  of  conceiving  the  force  of  their  testimony,  aug- 
mented ad  infinitum,  because  these  circumstances  afford  the  means  of  dimin- 
ishing indefinitely  the  chances  of  their  being  all  mistaken,  all  misled,  or  all 
combining  to  deceive  us.  Let  any  man  try  to  calculate  the  chances  of  a 
thousand  persons  who  come  from  different  quarters,  and  never  saw  each 
other  before,  and  who  all  vary  in  their  habits,  stations,  opinions,  interests, 
—  being  "mistaken  or  combining  to  deceive  us,  when  they  give  the  same  ac- 
count of  an  event  as  having  happened  before  their  eyes, — these  chances  are 
many  hundreds  of  thousands  to  one.  And  yet  we  can  conceive  them  multi- 
plied indefinitely ;  for  one  hundred  thousand  such  witnesses  may  all  in  hke 
manner  bear  the  same  testimony ;  and  they  may  all  tell  us  their  story  within 
twenty-four  hours  after  the  transaction,  and  in  the  next  parish.     And  yet, 


PRELIMINARY   OBSERVATIONS.  Sf 

out  stopping  to  examine  the  correctness  of  this  doctrine,  as  a 
fundamental  principle  in  the  law  of  evidence,  it  is  sufficient 


according  to  Mr.  Hume's  argument,  we  are  bound  to  disbelieve  them  all, 
because  they  speak  to  a  thing  contrary  to  our  own  experience,  and  to  the  ac- 
counts which  other  witnesses  had  formerly  given  us  of  the  laws  of  nature, 
and  which  our  forefathers  had  handed  down  to  us  as  derived  from  witnesses 
who  lived  in  the  old  time  before  them.  It  is  unnecessary  to  add  that  no 
testimony  of  the  witnesses,  whom  we  are  supposing  to  concur  in  their  rela- 
tion, contradicts  any  testimony  of  our  own  senses.  If  it  did,  the  argument 
would  resemble  Archbishop  Tillotson's\ipon  the  Real  Presence,  and  our  dis- 
belief would  be  at  once  warranted. 

Secondly  —  This  leads  us  to  the  next  objection  to  which  Mr.  Hume's  argu- 
ment is  liable,  and  which  we  have  in  part  anticipated  while  illustrating  the 
first.  He  requires  us  to  withhold  our  belief  in  circumstances  which  would 
force  every  man  of  common  understanding  to  lend  his  assent,  and  to  act 
upon  the  supposition  of  the  story  told  being  true.  For,  suppose  either  such 
numbers  of  various  witnesses  as  we  have  spoken  of;  or,  what  is  perhaps 
stronger,  suppose  a  miracle  reported  to  us,  first  by  a  number  of  relators,  and 
then  by  three  or  four  of  the  very  soundest  judges  and  most  incorruptibly 
honest  men  we  know,  —  men  noted  for  their  difficult  belief  of  wonders,  and, 
above  all,  steady  unbelievers  in  miracles,  without  any  bias  in  favor  of  reli- 
gion, but  rather  accustomed  to  doubt,  if  not  disbelieve,  —  most  people  would 
lend  an  easy  belief  to  any  miracle  thus  vouched.  But  let  us  add  this  cir- 
cumstance, that  a  friend  on  his  death-bed  had  been  attended  by  us,  and  that 
we  had  told  him  a  fact  known  only  to  ourselves,  —  something  that  we  had 
secretly  done  the  very  moment  before  we  told  it  to  the  dying  man,  and 
which  to  no  other  being  we  had  ever  revealed, — and  that  the  credible  wit- 
nesses we  are  supposing,  inform  us  that  the  deceased  appeared  to  them,  con- 
versed with  them,  remained  with  them  a  day  or  two,  accompanying  them, 
and  to  avouch  the  fact  of  his  reappearance  on  this  earth,  communicated  to 
them  the  secret  of  which  we  had  made  him  the  sole  depository  the  moment 
before  his  death ;  — according  to  Mr.  Hume,  we  are  bound  rather  to  believe, 
not  only  that  those  credible  witnesses  deceive  us,  or  that  those  sound  and 
unprejudiced  men  were  themselves  deceived,  and  fancied  things  without  real 
existence,  but  further,  that  they  all  hit  by  chance  upon  the  discovery  of  a 
real  secret,  known  only  to  ourselves  and  the  dead  man.  Mr.  Hume's  argu- 
ment requires  us  to  believe  this  as  the  lesser  improbability  of  the  two  — 
as  less  unlikely  than  the  rising  of  one  from  the  dead ;  and  yet  every  one 
must  feel  convinced,  that  were  he  placed  in  the  situation  we  have  been 
figuring,  he  would  not  only  lend  his  belief  to  the  relation,  but,  if  the  rela- 
tors accompanied  it  with  a  special  warning  from  the  deceased  person  to 
avoid  a  certain  contemplated  act,  he  would,  acting  upon  the  belief  of  their 


58  PRELIMINARY    OBSERVATIONS. 

in  this  place  to  remark,  that  it  contains  this  fallacy ;  it  excludes 
all  knowledge  derived  by  inference  or  deduction  from  facts, 

story,  take  the  warning,  and  avoid  doing  the  forbidden  deed.  Mr.  Hume's 
argument  makes  no  exception.  This  is  its  scope  ;  and  whether  he  chooses 
to  push  it  thus  far  or  no,  all  miracles  are  of  necessity  denied  by  it,  without 
the  least  regard  to  the  kind  or  the  quantity  of  the  proof  on  which  they  are 
rested  ;  and  the  testimony  which  we  have  supposed,  accompanied  by  the  test 
or  check  we  have  supposed,  would  fall  within  the  grasp  of  the  argument 
just  as  much  and  as  clearly  as  any  other  miracle  avouched  by  more  ordinary 
combinations  of  evidence. 

The  use  of  Mr.  Hume's  argument  is  this,  and  it  is  an  important  and  a 
valuable  one.  It  teaches  us  to  sift  closely  and  rigorously  the  evidence  for 
miraculous  events.  It  bids  us  remember  that  the  probabilities  are  always, 
and  must  always  be  incomparably  greater  against,  than  for,  the  truth  of 
these  relations,  because  it  is  always  far  more  likely  that  the  testimony  should 
be  mistaken  or  false,  than  that  the  general  laws  of  nature  should  be  sus- 
pended. Further  than  this  the  doctrine  cannot  in  soundness  of  reason  be 
carried.  It  does  not  go  the  length  of  proving  that  those  general  laws  can- 
not, by  the  force  of  human  testimony,  be  shown  to  have  been,  in  a  particular 
instance,  and  with  a  particular  purpose,  suspended."  See  his  Discourse  of 
Natural  Theology,  Note  5,  p.  210-214.  (Ed.  1835.) 

Laplace,  in  his  Essai  sur  les  Probabilities,  maintains  that,  the  more  ex- 
traordinary the  fact  attested,  the  greater  the  probability  of  error  or  falsehood 
in  the  attestor.  Simple  good  sense,  he  says,  suggests  this  ;  and  the  calcu- 
lation of  probabilities  confirms  its  suggestion.  There  are  some  things,  he 
adds,  so  extraordinary,  that  nothing  can  balance  their  improbability.  The 
position  here  laid  down  is,  that  the  probability  of  error,  or  of  the  falsehood 
of  testimony,  becomes  in  proportion  greater,  as  the  fact  which  is  attested  ii 
more  extraordinary.  And  hence  a  fact  extraordinary  in  the  highest  possible 
degree,  becomes  in  the  highest  possible  degree  improbable  ;  or  so  much  so, 
that  nothing  can  counterbalance  its  improbability. 

This  argument  has  been  made  much  use  of,  to  discredit  the  evidence  of  mira- 
cles, ai\d  the  truth  of  that  divine  religion  which  is  attested  by  them.  But  how- 
ever sound  it  may  be,  in  one  sense,  this  application  of  it  is  fallacious.  The 
fallacy  lies  in  the  meaning  affixed  to  the  term  "extraordinary."  If  La- 
place means  a  fact  extraordinary  under  its  existing  circumstances  and  rela- 
tions, that  is,  a  fact  remaining  extraordinary,  notwithstanding  all  its  circum- 
stances, the  position  needs  not  here  to  be  controverted.  But  if  the  term 
means  extraordinary  in  the  abstract,  it  is  far  from  being  universally  true,  or 
affording  a  correct  test  of  truth,  or  rule  of  evidence.  Thus,  it  is  extraordi- 
nary that  a  man  should  leap  fifteen  feet  at  a  bound ;  but  not  extraordinary 
that  a  strong  and  active  man  should  do  it,  under  a  sudden  impulse  to  save 
his  life.     The  former  is  improbable  in  the  abstract ;  the  latter  is  rendered 


PRELIMINARY    OBSERVATIONS.  5# 

confining  us  to  what  we  derive  from  experience  alone,  and  thus 
depriving  us  of  any  knowledge,  or  even  rational  belief,  of  the 
existence  or  character  of  God.  Nay  more,  it  goes  to  prove 
that  successive  generations  of  men  can  make  no  advancement 
in  knowledge,  but  each  must  begm  de  novo,  and  be  limited  to 
the  results  of  its  own  experience.  But  if  we  may  infer,  from 
what  we  see  and  know,  that  there  is  a  Supreme  Being,  by 
whom  this  world  was  created,  we  may  certainly,  and  with 

probable  by  the  circumstances.  So,  things  extraordinary,  and  therefore  im- 
probable under  one  hypothesis,  become  the  reverse  under  another.  Thus, 
the  occurrence  of  a  violent  storm  at  sea,  and  the  utterance  by  Jesus  of  the 
words,  "Peace,  be  still,"  succeeded  instantly  by  a  perfect  calm,  are  facts 
•which,  taken  separately  from  each  other,  are  not  in  themselves  extraordi- 
nary. The  connexion  between  the  command  of  Jesus  and  the  ensuing  calm, 
as  cause  and  effect,  would  be  extraordinary  and  improbable  if  he  were  a 
mere  man ;  but  it  becomes  perfectly  natural  and  probable,  when  his  divine 
power  is  considered.  Each  of  those  facts  is  in  its  nature  so  simple  and 
obvious,  that  the  most  ignorant  person  is  capable  of  observing  it.  There 
is  nothing  extraordinary  in  the  facts  themselves  ;  and  the  extraordinary  coin- 
cidence, in  which  the  miracle  consists,  becomes  both  intelligible  and  proba- 
ble upon  the  hypothesis  of  the  Christian.  (See  the  Christian  Observer  for 
Oct.  1838,  p.  617.)  The  theory  of  Laplace  may,  with  the  same  propriety, 
be  applied  to  the  creation  of  the  world.  That  matter  was  created  out 
of  nothing  is  extremely  improbable,  in  the  abstract,  that  is,  if  there  is  no 
God ;  and  therefore  it  is  not  to  be  believed.  But  if  the  existence  of  a 
Supreme  Being  is  conceded,  the  fact  is  perfectly  credible. 

Laplace  was  so  fascinated  with  his  theory,  that  he  thought  the  calculus  of 
probabilities  might  be  usefully  employed  in  discovering  the  value  of  the 
different  methods  resorted  to,  in  those  sciences  which  are  in  a  great  measure 
conjectural,  as  medicine,  agriculture,  and  political  economy.  And  he  pro- 
posed that  there  should  be  kept,  in  every  branch  of  the  administration,  an 
exact  register  of  the  trials  made  of  different  measures,  and  of  the  results, 
whether  good  or  bad,  to  which  they  have  led.  (See  the  Edinburgh  Re- 
view, vol.  xxiii.  pp.  335,  336.)  Napoleon,  who  appointed  him  Minister  of 
the  Interior,  has  thus  described  him  :  "A  geometrician  of  the  first  class,  he 
did  not  reach  mediocrity  as  a  statesman.  He  never  viewed  any  subject  in 
its  true  light ;  he  was  always  occupied  with  subtleties  ;  his  notions  were  aU 
problematic  ;  and  he  carried  into  the  administration  the  spirit  of  the  infinitely 
small. ^^  See  the  Encyclopedia  Brittanica,  art.  Laplace,  vol.  xiii.  p.  101. 
Memou-es  Ecrits  a  Ste.  Helena,  i.  3.  The  injurious  effect  of  deductive 
reasoning,  upon  the  minds  of  those  who  addict  themselves  to  this  method 
alone,  to  the  exclusion  of  all  other  modes  of  arriving  at  the  knowledge  of 


60  PRELIMINARY   OBSERVATIONS. 

equal  reason,  believe  him  capable  of  works  which  we  have 
never  yet  known  •  him  to  perform.  We  may  fairly  conclude 
that  the  power  Avhich  was  originally  put  forth  to  create  the 
world  is  still  constantly  and  without  ceasing  exerted  to  sus- 
tain it;  and  that  the  experienced  connexion  between  cause 
and  effect  is  but  the  uniform  and  constantly  active  operation 
of  the  finger  of  God.  Whether  this  uniformity  of  operation 
extends  to  things  beyond  the  limits  of  our  observation,  is  a 
point  we  cannot  certainly  know.  Its  existence  in  all  things 
that  ordinarily  concern  us  may  be  supposed  to  be  ordained  as 
conducive  to  our  happiness ;  and  if  the  belief  in  a  revelation 
of  peace  and  mercy  from  God  is  conducive  to  the  happiness 
of  man,  it  is  not  irrational  to  suppose  that  he  would  depart 
from  his  ordinary  course  of  action,  in  order  to  give  it  such 
attestations  as  should  tend  to  secure  that  belief  "A  miracle 
is  improbable,  when  we  can  perceive  no  sufficient  cause  in 
reference  to  his  creatures,  why  the  Deity  should  vary  his 
modes  of  operation;  it  ceases  to  be  so,  when  such  cause  is 
assigned."  ^ 

§  41.  But  the  discussion  of  the  subject  of  miracles,  forms  no 
part  of  the  present  design.  Their  credibihty  has  been  fully 
established,  and  the  objections  of  skeptics  most  satisfactorily 
met  and  overthrown,  by  the  ablest  writers  of  our  own  day, 
whose  works  are  easily  accessible.^     Thus  much,  however, 

truth  in  fact,  is  shown  with  great  clearness  and  success,  by  Mr.  Whewell  in 
the  ninth  of  the  Bridg-ewater  Treatises,  Book  3,  ch.  6.  The  calculus  of 
probabilities  has  been  applied  by  some  writers,  to  judicial  evidence ;  but  its 
very  slight  value  as  a  test,  is  clearly  shewn  in  an  able  article  on  Presump- 
tive Evidence,  in  the  Law  Magazine,  vol.  i.  p.  28-32,  (New  Series.) 

*  See  Mr.  Norton's  "  Discourse  on  the  latest  form  of  Infidelity,"  p.  18. 

*  The  arguments  on  this  subject  are  stated  in  a  condensed  form,  by 
Mr.  Home,  in  his  Introduction  to  the  Study  of  the  Holy  Scriptures,  vol.  i. 
ch.  4,  sec.  2  ;  in  which  he  refers,  among  others,  to  Dr.  Gregory's  Letters 
on  the  Evidences  of  the  Christian  Revelation  ;  Dr.  Campbell's  Dissertation 
on  Miracles ;  Vince's  Sermons  on  the  Credibility  of  Miracles ;  Bishop 
Marsh's  Lectures,  part  6,  lect.  30  ;  Dr.  Adams's  Treatise  in  reply  to  Mr. 
Hume  ;  Bishop  Gleig's  Dissertation  on  Miracles,  (in  the  third  volume  of  his 
edition  of  Stackhouse's  History  of  the  Bible,  p.  240,  &;c.)  ;  Dr.  Key's 
Norrisian  Lectures,  vol.  i. 

Among  the  more  popular  treatises  on  miracles,  are  Bogue's  Essay  on 


PRELIMINARY   OBSERVATIONS.  ^f 

may  here  be  remarked ;  that  in  almost  every  miracle  related 
by  the  evangelists,  the  facts,  separately  taken,  were  plain, 
intelligible,  transpiring  in  public,  and  about  which  no  person 
of  ordinary  observation  would  be  likely  to  mistake.  Persons 
blind  or  crippled,  who  applied  to  Jesus  for  relief,  were  known 
to  have  been  crippled  or  blind  for  many  years  ;  they  came  to 
be  cured;  he  spake  to  them ;  they  went  away  whole.  Lazarus 
had  been  dead  and  buried  four  days ;  Jesus  called  him  to  come 
forth  from  the  grave ;  he  immediately  came  forth,  and  was 
seen  alive  for  a  long  time  afterwards.  In  every  case  of  healing, 
the  previous  condition  of  the  sufferer  was  known  to  all ;  all 
saw  his  instantaneous  restoration ;  and  all  witnessed  the  act 
of  Jesus  in  touching  him,  and  heard  his  words.*  All  these, 
separately  considered,  were  facts,  plain  and  simple  in  their 
nature,  easily  seen  and  fully  comprehended  by  persons  of 
common  capacity  and  observation.  If  they  were  separately 
testified  to,  by  witnesses  of  ordinary  intelligence  and  integrity, 
in  any  court  of  justice,  the  jury  would  be  bound  to  believe 
them ;  and  a  verdict,  rendered  contrary  to  the  uncontradicted 
testimony  of  credible  witnesses  to  any  one  of  these  plain  facts, 
separately  taken,  would  be  liable  to  be  set  aside,  as  a  verdict 
against  evidence.  If  one  credible  witness  testified  to  the  fact, 
that  Bartimeus  was  blind,  according  to  the  uniform  course  of 
administering  justice,  this  fact  would  be  taken  as  satisfactorily 
proved.  So  also,  if  his  subsequent  restoration  to  sight  were 
the  sole  fact  in  question,  this  also  would  be  deemed  established, 
by  the  like  evidence.  Nor  would  the  rule  of  evidence  be  at  all 
difierent,  if  the  fact  to  be  proved  were  the  declaration  of  Jesus, 
immediately  preceding  his  restoration  to  sight,  that  his  faith 
had  made  him  whole.  In  each  of  these  cases,  each  isolated 
fact  was  capable  of  being  accurately  observed,  and  certainly 
known ;  and  the  evidence  demands  our  assent,  precisely  as  the 

the  Divine  Authority  of  the  New  Testament,  ch.  5  ;  Bishop  Wilson's 
Evidences  of  Christianity,  vol.  i.  lect.  7  ;  Bishop  Sumner's  Evidences, 
ch.  10  ;  Gambier's  Guide  to  the  Study  of  Moral  Evidence,  ch.  5  ;  Mr. 
Norton's  Discourse  on  the  latest  form  of  Infidelity,  and  Dr.  Dewey's  Dud- 
leian  Lecture,  delivered  before  Harvard  University,  in  May,  1836. 
*  See  Bishop  Wilson's  Evidences,  lect.  7,  p.  130. 


62  PRELIMINARY    OBSERVATIONS, 

like  evidence  upon  any  other  indifferent  subject.  The  con- 
nexion of  the  word  or  the  act  of  Jesus  with  the  restoration  of 
the  blind,  lame  and  dead,  to  sight,  and  health,  and  life,  as 
cause  and  effect,  is  a  conclusion  which  our  reason  is  compelled 
to  admit,  from  the  uniformity  of  their  concurrence,  in  such  a 
multitude  of  instances,  as  well  as  from  the  universal  convic- 
tion of  all,  whether  friends  or  foes,  who  beheld  the  miracles 
which  he  Avrought.  Indeed,  if  the  truth  of  one  of  the  mira- 
cles is  satisfactorily  established,  our  belief  cannot  reasonably 
be  withheld  from  them  all.  This  is  the  issue  proposed  by 
Dr.  Paley,  in  regard  to  the  evidence  of  the  death  of  Jesus  upon 
the  cross,  and  his  subsequent  resurrection,  the  truth  of  which 
he  has  estabUshed  in  an  argument,  incapable  of  refutation. 

$  42.  The  narratives  of  the  evangelists,  moreover,  contain 
in  themselves  abundant  internal  evidence  that  they  are  true. 
The  essential  marks  of  difference  between  true  narratives  of 
facts,  and  the  creations  of  fiction,  have  already  been  adverted 
to,  in  the  preceding  pages.  It  may  here  be  added,  that  these 
attributes  of  truth  are  strikingly  apparent  throughout  the  gos- 
pel histories,  and  that  the  absence  of  the  others  is  equally  re- 
markable. They  allude,  for  example,  to  the  existing  manners 
and  customs,  and  to  the  circumstances  of  the  times  and  of 
their  country,  with  the  utmost  minuteness  of  reference.  And 
these  references  are  never  formally  made,  nor  with  preface 
and  explanation,  never  multiplied  and  heaped  upon  each  other, 
nor  brought  together,  as  though  introduced  by  design;  but 
they  are  scattered  broad-cast  and  singly  over  every  part  of 
the  story,  and  so  connect  themselves  with  every  incident  re- 
lated, as  to  render  the  detection  of  falsehood  inevitable.  This 
minuteness,  too,  is  not  peculiar  to  any  one  of  the  historians, 
but  is  common  to  them  all.  Though  they  wrote  at  different 
periods,  and  without  mutual  concert,  they  all  alike  refer  inci- 
dentally to  the  same  state  of  affairs,  and  to  the  same  contem- 
porary and  collateral  circumstances.  Their  testimony,  in  this 
view,  stands  on  the  same  ground  with  that  of  four  witnesses, 
separately  examined,  before  different  commissioners,  upon  the 
same  interrogatories,  and  all  adverting,  incidentally,  to  the 
same  circumstances  as  surrounding  and  accompanying  the 


PRELIMINARY    OBSERVATIONS.  ^ 

principal  transaction,  to  which  alone  their  attention  is  directed. 
And  it  is  worthy  of  observation  that  these  circumstances  were 
at  that  time  of  a  peculiar  character.  Hardly  a  state  or  king- 
dom in  the  world  ever  experienced  so  many  vicissitudes  in  its 
government  and  political  relations,  as  did  Judea,  during  the 
period  of  the  gospel  history.  It  was  successively  under  the 
government  of  Herod  the  Great,  of  Archelaus,  and  of  a  Roman 
magistrate ;  it  was  a  kingdom,  a  tetrarchate,  and  a  province ; 
and  its  affairs,  its  laws,  and  the  administration  of  justice,  were 
all  involved  in  the  confusion  and  uncertainty  naturally  to  be 
expected  from  recent  conquest.  It  would  be  difficult  to  select 
any  place  or  period  in  the  history  of  nations,  for  the  time  and 
scene  of  a  fictitious  history  or  an  imposture,  which  would  com- 
bine so  many  difficulties  for  the  fabricator  to  surmount,  so 
many  contemporary  writers  to  confront  him  with,  and  so  many 
facilities  for  the  detection  of  falsehood.' 

§  43.  ''  Had  the  evangelists  been  false  historians,"  says  Dr. 
Chalmers,  ''  they  would  not  have  committed  themselves  upon 
so  many  particulars.  They  would  not  have  furnished  the 
vigilant  inquirers  of  that  period  with  such  an  effectual  instru- 
ment for  bringing  them  into  discredit  with  the  people;  nor 
foolishly  supplied,  in  every  page  of  their  narrative,  so  many 
materials  for  a  cross-examination,  which  would  infallibly  have 
disgraced  them.  Now,  we  of  this  age  can  institute  the  same 
cross-examination.  We  can  compare  the  evangelical  writers 
with  contemporary  authors,  and  verify  a  number  of  circumstan- 
ces in  the  history,  and  government,  and  peculiar  economy  of 
the  Jewish  people.  We  therefore  have  it  in  our  power  to  in- 
stitute a  cross-examination  upon  the  writers  of  the  New  Testa- 
ment; and  the  freedom  and  frequency  of  their  allusions  to 
these  circumstances  supply  us  with  ample  materials  for  it. 
The  fact,  that  they  are  borne  out  in  their  minute  and  incidental 
allusions  by  the  testimony  of  other  historians,  gives  a  strong 
weight  of  what  has  been  called  circumstantial  evidence  in 
their  favor.  As  a  specimen  of  the  argument,  let  us  confine 
our  observations  to  the  history  of  our  Savior's  trial,  and  exe- 

*  See  Chalmers's  Evidence,  chap,  iii: 


64  PRELIMINARY    OBSERVATIONS. 

cution,  and  burial.  They  brought  him  to  Pontius  Pilate.  We 
know  both  from  Tacitus  and  Josephus,  that  he  was  at  that 
time  governor  of  Judea.  A  sentence  from  him  was  necessary 
before  they  could  proceed  to  the  execution  of  Jesus  ;  and  we 
know  that  the  power  of  life  and  death  was  usually  vested  in 
the  Roman  governor.  Our  Savior  was  treated  with  derision  ; 
and  this  we  know  to  have  been  a  customary  practice  at  that 
time,  previous  to  the  execution  of  criminals,  and  during  the 
time  of  it.  Pilate  scourged  Jesus  before  he  gave  him  up  to  be 
crucified.  We  know  from  ancient  authors,  that  this  was  a  very 
usual  practice  among  the  Romans.  The  account  of  an  execu- 
tion generally  run  in  this  form  :  he  was  stripped,  whipped,  and 
beheaded  or  executed.  According  to  the  evangelists,  his  accu- 
sation was  written  on  the  top  of  the  cross ;  and  we  learn  from 
Suetonius  and  others,  that  the  crime  of  the  person  to  be  exe- 
cuted was  affixed  to  the  instrument  of  his  punishment.  Ac- 
cording to  the  evangelists,  this  accusation  was  written  in  three 
difierent  languages  ;  and  we  know  from  Josephus  that  it  was 
quite  common  in  Jerusalem  to  have  all  public  advertisements 
written  in  this  manner.  According  to  the  evangelists,  Jesus 
had  to  bear  his  cross  ;  and  we  know  from  other  sources  of  in- 
formation, that  this  was  the  constant  practice  of  these  times. 
According  to  the  evangelists,  the  body  of  Jesus  was  given  up 
to  be  buried  at  the  request  of  friends.  We  know  that,  unless 
the  criminal  was  infamous,  this  was  the  law,  or  the  custom 
with  all  Roman  governors."  * 

$  44.  There  is  also  a  striking  naturalness  in  the  characters 
exhibited  in  the  sacred  historians,  rarely  if  ever  found  in  works 
of  fiction,  and  probably  nowhere  else  to  be  collected  in  a  simi- 
lar manner  from  fragmentary  and  incidental  allusions  and  ex- 
pressions, in  the  writings  of  different  persons.  Take,  for  exam- 
ple, that  of  Peter,  as  it  may  be  gathered  from  the  evangelists, 
and  it  will  be  hardly  possible  to  conceive  that  four  persons, 
writing  at  different  times,  could  have  concurred  in  the  delinea- 
tion of  such  a  character,  if  it  were  not  real ;  a  character  too, 
we  must  observe,  which  is  nowhere  expressly  drawn,  but  is 

^  See  Chalmers's  Evidence,  p.  76  -78,  Amer.  ed. 


PRELIMINARY   OBSERVATIONS.  ^ 

shown  only  here  and  there,  casually,  in  the  subordinate  parts 
of  the  main  narrative.  Thus  disclosed,  it  is  that  of  a  con- 
fident, sanguine,  and  zealous  man ;  sudden  and  impulsive,  yet 
humble  and  ready  to  retract ;  honest  and  direct  in  his  purposes ; 
ardently  loving  his  master,  yet  deficient  in  fortitude  and  firm- 
ness in  his  cause/  When  Jesus  put  any  question  to  the  apos- 
tles, it  was  Peter  who  was  foremost  to  reply ;  ^  and  if  they 
would  inquire  of  Jesus,  it  was  Peter  who  was  readiest  to 
speak.  ^  He  had  the  impetuous  courage  to  cut  off  the  ear  of  the 
high  priest's  servant,  who  came  to  arrest  his  master ;  and  the 
weakness  to  dissemble  before  the  Jews,  in  the  matter  of  eating 
with  Gentile  converts.^  It  was  he  who  ran  with  John  to  the 
sepulchre,  on  the  first  intelligence  of  the  resurrection  of  Jesus, 
and  with  characteristic  zeal  rushed  in,  while  John  paused 
without  the  door.^  He  had  the  ardor  to  desire  and  the  faith  to 
attempt  to  walk  on  the  water,  at  the  command  of  his  Lord ; 
but  as  soon  as  he  saw  the  wind  boisterous,  he  was  afraid.^  He 
was  the  first  to  propose  the  election  of  another  apostle  in  the 
place  of  Judas ; '  and  he  it  was  who  courageously  defended 
them  all,  on  the  day  of  Pentecost,  when  the  multitude  charged 
them  with  being  filled  with  new  wine.^  He  was  forward  to 
acknowledge  Jesus  to  be  the  Messiah ;  ^  yet  having  afterwards 
endangered  his  own  life  by  wounding  the  servant  of  the  High 
Priest,  he  suddenly  consulted  his  own  safety  by  denying  the 
same  master,  for  whom,  but  a  few  hours  before,  he  had  de- 
clared himself  ready  to  die.^°  We  may  safely  afiirm  that  the 
annals  of  fiction  afford  no  example  of  a  similar  but  not  imcom- 
mon  character,  thus  incidentally  delineated. 

$  45.  There  are  other  internal  marks  of  truth  in  the  narra- 
tives of  the  evangelists,  which,  however,  need  here  be  only 

^  See  Mark  viii.  32  ;  ix.  5  ;  and  xiv.  29  ;  Matt.  xvi.  22  ;  and  xvii.  5  ; 
Luke  ix.  33  ;  and  xviii.  18  ;  John  xiii.  8  ;  and  xviii.  15. 
^  Mark  viii.  29  ;  Matt.  xvi.  16  ;  Luke  ix.  20. 
^  Matt,  xviii.  21  ;  and  xix.  27  ;  John  xiii.  36. 

*  Gal.  ii.  11.  ^  John  xx.  3-6.  «  Matt.  xiv.  30. 
'  Acts  i.  15.                       ^  Acts  ii.  14. 

*  Matt.  xvi.  16  ;  Mark  viii.  29  ;  Luke  ix.  20  ;  John  vi.  69, 
^°  Matt.  xxvi.  33,  35  ;  Mark  xiv.  29. 


# 


66  PRELIMINARY    OBSERVATIONS. 

alluded  to,  as  they  have  been  treated  with  great  fulness  and 
force  by  able  writers,  whose  works  arefamiUar  to  all/  Among 
these  may  be  mentioned  the  nakedness  of  the  narratives ;  the 
absence  of  all  parade  by  the  writers,  about  their  own  integrity, 
of  all  anxiety  to  be  believed,  or  to  impress  others  with  a  good 
opinion  of  themselves  or  their  cause,  of  all  marks  of  wonder, 
or  of  desire  to  excite  astonishment  at  the  greatness  of  the 
events  they  record,  and  of  all  appearance  of  design  to  exalt 
their  Master.  On  the  contrary,  there  is  apparently  the  most 
perfect  indifference  on  their  part,  whether  they  are  believed  or 
not ;  or  rather,  the  evident  consciousness  that  they  were  re- 
cording events  well  known  to  all,  in  their  own  country  and 
times,  and  undoubtedly  to  be  believed,  like  any  other  matter 
of  public  history,  by  readers  in  all  other  countries  and  ages. 
It  is  worthy,  too,  of  especial  observation,  that  though  the 
evangelists  record  the  unparalleled  sufferings  and  cruel  death 
of  their  beloved  Lord,  and  this  too,  by  the  hands  and  with 
the  consenting  voices  of  those  on  whom  he  had  conferred  the 
greatest  benefits,  and  their  own  persecutions  and  dangers,  yet 
they  have  bestowed  no  epithets  of  harshness  or  even  of  just 
censure  on  the  authors  of  all  this  wickedness,  but  have  every- 
where left  the  plain  and  unincumbered  narrative  to  speak  for 
itself,  and  the  reader  to  pronounce  his  own  sentence  of  con- 
demnation ;  like  true  witnesses,  who  have  nothing  to  gain  or 
to  lose  by  the  event  of  the  cause,  they  state  the  facts,  and 
leave  them  to  their  fate.  Their  simplicity  and  artlessness, 
also,  should  not  pass  unnoticed,  in  readily  stating  even  those 
things  most  disparaging  to  themselves.  Their  want  of  faith 
in  their  master,  their  dulness  of  apprehension  of  his  teachings, 
their  strifes  for  preeminence,  their  inchnation  to  call  fire  from 
heaven  upon  their  enemies,  their  desertion  of  their  Lord  in  his 
hour  of  extreme  peril :  these,  and  many  other  incidents  tending 
directly  to  their  own  dishonor,  are  nevertheless  set  down  with 

*  See  Paley's  View  of  the  Evidences  of  Christianity,  part  ii.  chapters  iii. 
iv.  V.  vi.  vii. ;  Ibid,  part  iii.  ch.  i. ;  Chalmers  on  the  Evidence  and  Authority 
of  the  Christian  Revelation,  ch.  iii.  iv.  viii. ;  Wilson's  Evidences  of  Christian- 
ity, lect.  vi. ;  Bogue's  Essay  on  the  Divine  Authority  of  the  New  Testa- 
ment, chap.  iii.  iv. 


PRELIMINARY    OBSERVATIONS.  67 

all  the  directness  and  sincerity  of  truth,  as  by  men  writing 
under  the  deepest  sense  of  responsibility  to  God.  Some  of  the 
more  prominent  instances  of  this  class  of  proofs  will  be  noticed 
hereafter,  in  their  proper  places,  in  the  narratives  themselves. 
<§>  46.  Lastly,  the  great  character  they  have  portrayed  is 
perfect.  It  is  the  character  of  a  sinless  Being ;  of  one  su- 
premely wise  and  supremely  good.  It  exhibits  no  error,  no 
sinister  intention,  no  imprudence,  no  ignorance,  no  evil  pas- 
sion, no  impatience ;  in  a  word,  no  fault ;  but  all  is  perfect 
uprightness,  innocence,  wisdom,  goodness  and  truth.  The 
mind  of  man  has  never  conceived  the  idea  of  such  a  character, 
even  for  his  gods ;  nor  has  history  nor  poetry  shadowed  it  forth. 
The  doctrines  and  precepts  of  Jesus  are  in  strict  accordance  with 
the  attributes  of  God,  agreeably  to  the  most  exalted  idea  which 
we  can  form  of  them,  either  from  reason  or  from  revelation. 
They  are  strikingly  adapted  to  the  capacity  of  mankind,  and 
yet  are  delivered  with  a  simplicity  and  majesty  wholly  divine. 
He  spake  as  never  man  spake.  He  spake  with  authority ;  yet 
addressed  himself  to  the  reason  and  the  understanding  of  men ; 
and  he  spake  with  wisdom,  which  men  could  neither  gainsay 
nor  resist.  In  his  private  life,  he  exhibits  a  character  not 
merely  of  strict  justice,  but  of  overflowing  benignity.  He  is 
temperate,  without  austerity ;  his  meekness  and  humility  are 
signal ;  his  patience  is  invincible ;  truth  and  sincerity  illustrate 
his  whole  conduct ;  every  one  of  his  virtues  is  regulated  by 
consummate  prudence ;  and  he  both  wins  the  love  of  his 
friends,  and  extorts  the  wonder  and  admiration  of  his  ene- 
mies.^ He  is  represented  in  every  variety  of  situation  in 
life,  from  the  height  of  worldly  grandeur,  amid  the  acclama- 
tions of  an  admiring  multitude,  to  the  deepest  abyss  of  human 
degradation  and  woe,  apparently  deserted  of  God  and  man. 
Yet  everywhere  he  is  the  same;  displaying  a  character  of 
unearthly  perfection,  symmetrical  in  all  its  proportions,  and 
encircled  with  splendor  more  than  human.  Either  the  men  of 
Galilee  were  men  of  superlative  wisdom,  of  extensive  knowl- 

*  See  Bogue's  Essay,  chap.  i.  sect.  2  ;  Newcome's  Obs.  part  ii.  ch.  i. 
sec.  14. 


68  PRELIMINARY   OBSERVATIONS. 

edge  and  experience,  and  of  deeper  skill  in  the  arts  of  decep- 
tion, than  any  and  all  others,  before  or  after  them,  or  they 
have  truly  stated  the  astonishing  things  which  they  saw  and 
heard* 


By  th6  light  of  the  principles  above  stated,  we  notv  proceed 
to  a  comparative  view  of  the  narratives  of  the  Four  Evan- 
gelists. For  this  purpose,  we  have  arranged  them  in  sections, 
after  the  order  of  Professor  Robinson's  Greek  Harmony  of  the 
Gospels.  But  in  adopting  this  order,  we  do  not  affect  to  decide 
the  question  of  the  propriety  of  arrangement,  between  this 
and  the  schemes  of  other  Harmonists.  The  issue,  to  which 
we  address  ourselves,  is  simply  that  of  the  veracity  of  the 
witnesses  Whose  testimony  is  before  us ;  and  therefore  New- 
come's,  or  some  other  of  the  modern  Harmonies,  would  pro- 
bably have  served  the  purpose  equally  as  well  as  this ;  but 
this  has  been  preferred,  as  being  the  latest  and  most  gener- 
ally in  use.  Such  parts  of  the  narratives  as  seemed  to  require 
particular  remark  are  explained  or  commented  upon,  in  the 
notes  at  the  end  of  the  several  sections. 


HARMONY   OF  THE   GOSPELS. 


PART    I. 


EVENTS 


CONNECTED     WITH     THE 


BIRTH    AND    CHILDHOOD    OF    JESUS. 


Time.     About  thirteen  and  a  half  years. 


70 


HARMONY    OF 


[part 


^  1.  Preface  to 


MATTHEW. 


MARK. 


§  2.  An  Angel  appears 


SEC.   1,  2.] 


THE    GOSPELS. 


n 


Luke's  Gospel. 


LUKE. 

CH.  I.     1-4. 

Forasmuch  as  many  have  taken 
in  hand  to  set  forth  in  order  a  declar- 
ation of  those  things  which  are  most 
surely  believed  among  us, 

2  Even  as  they  delivered  them  unto 
us,  which  from  the  beginning  were 
eye-witnesses,  and  ministers  of  the 
word  ; 

3  It  seemed  good  to  me  also,  hav- 
ing had  perfect  understanding  of  all 
things  from  the  very  first,  to  write  unto 
thee  in  order,  most  excellent  Theophi- 
lus,  • 

4  That  thoii  mightest  know  the 
certainty  of  those  things  wherein  thou 
hast  been  instructed . 


JOHN. 


to  Zacharias.     Jerusalem. 


cH.  I.    5-25. 

5  There  was  in  the  days  of  Herod 
the  king  of  Judea,  a  certain  priest 
named  Zacharias,  of  the  course  of 
Abia :  and  his  wife  was  of  the  daugh- 
ters of  xVaron,  and  her  name  was 
Elisabeth. 

6  And  they  were  both  righteous 
before  God,  walking  in  all  the  com- 
mandments and  ordinances  of  the  Lord 
blameless. 

7  And  they  had  no  child,  because 
that  Elisabeth  was  barren ;  and  they 
both  were  now  well  stricken  in  years. 

8  And  it  came  to  pass,  that,  while 
he  executed  the  priest's  office  before 
God  in  the  order  of  his  course, 

9  According  to  the  custom  of  the 
priest's  office,  his  lot  was  to  burn  in- 
cense when  he  went  into  the  temple 
of  the  Lord. 

10  And  the  whole  multitude  of  the 
people  were  praying  without,  at  the 
time  of  incense. 

1 1  And  there  appeared  unto  him  an 
angel  of  the  Lord,  standing  on  the 
right  side  of  the  altar  of  incense. 

12  And  when  Zacharias  saw  him, 
he  was  troubled,  and  fear  fell  upon 
him. 

13  But  the  angel  said  unto  him, 
Fear  not,  Zacharias  :  for  thy  prayer 
is  heard  ;  and  thy  wife  Elisabeth  shall 
bear  thee  a  son,  and  thou  shalt  call 
his  name  John. 

14  And  thou  shalt  have  joy  and 


72 


HARMONY    OF 


[fart  I. 


^  3.  An  Angel  appears 


MATTHEW. 


MARK. 


SEC.  3.] 


THE    GOSPELS. 


73 


to  Zacharias.     Jerusalem. 


LUKE. 
CH.  I.    5-25. 
gladness,  and  many  shall  rejoice  at  his 
birth. 

15  For  he  shall  be  great  in  the  sight 
of  the  Lord,  and  shall  drink  neither 
wine  nor  strong  drink  ;  and  he  shall  be 
filled  with  the  Holy  Ghost,  even  from 
his  mother's  womb. 

16  And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord  their 
God. 

17  And  he  shall  go  before  him  in 
the  spirit  and  power  of  Elias,a  to  turn 
the  hearts  of  the  fathers  to  the  child- 
ren, and  the  disobedient  to  the  wisdom 
of  the  just ;  to  make  ready  a  people 
prepared  for  the  Lord. 

18  And  Zacharias  said  unto  the  an- 
gel. Whereby  shall  I  know  this  1  for 
I  am  an  old  man,  find  my  wife  well 
stricken  in  years. 

19  And  the  angel,  answering,  said 
unto  him,  I  am  Gabriel,  that  stand  in 
the  presence  of  God  ;  and  am  sent  to 
speak  unto  thee,  and  to  show  thee  these 
glad  tidings. 

20  And  behold,  thou  shalt  be  dumb, 
and  not  able  to  speak,  until  the  day 
that  these  things  shall  be  performed, 
because  thou  believest  not  my  words, 
which  shall  be  fulfilled  in  their  season. 

21  And  the  people  waited  for  Zach- 
arias, and  marvelled  that  he  tarried  so 
long  in  the  temple. 

22  And  when  he  came  out,  he  could 
not  speak  unto  them  :  and  they  per- 
ceived that  he  had  seen  a  vision  in  the 
temple  ;  for  he  beckoned  unto  them, 
and  remained  speechless. 

23  And  it  came  to  pass,  that  as 
soon  as  the  days  of  his  ministration 
were  accomplished,  he  departed  to  his 
own  house. 

24  And  after  those  days  his  wife 
Elisabeth  conceived,  and  hid  herself 
five  months,  saying, 

25  Thus  hath  the  Lord  dealt  with 
me  in  the  days  wherein  he  looked  on 
wie,  to  take  away  my  reproach  among 
men. 


JOHN. 


a  Mai.  4,  5,  6. 


74 


HARMONY    OF 


[part 


^  3.  An  Angel  appears 


MATTHEW. 


MARK. 


^  4.  Mary  visits 


SEC.  3,  4.] 


THE    GOSPELS. 


75 


to  Mary.     Nazareth. 


LUKE. 
CH.  I.    26-38. 

26  And  in  the  sixth  month  the  an- 
gel Gabriel  was  sent  from  God  unto 
a  city  of  Galilee,  named  Nazareth, 

27  To  a  virgin  espoused  to  a  man 
whose  name  was  Joseph,  of  the  house 
of  David  ;  and  the  virgin's  name  was 
Mary. 

28  And  the  angel  came  in  unto  her, 
and  said.  Hail,  thou  that  art  highly 
favored,  the  Lord  is  with  thee  :  blessed 
art  thou  among  women. 

29  And  when  she  saw  him,  she 
was  troubled  at  his  saying,  and  cast 
in  her  mind  what  manner  of  salutation 
tliis  should  be. 

30  And  the  angel  said  unto  her. 
Fear  not,  Mary  :  for  thou  hast  found 
favor  with  God. 

31  And  behold,  thou  shalt  conceive 
in  thy  womb,  and  bring  forth  a  son, 
and  shalt  call  his  n^me  JESUS. 

32  He  shall  be  great,  and  shall  be 
called  the  son  of  the  Highest ;  and  the 
Lord  God  shall  give  unto  him  the 
throne  of  his  father  David. 

33  And^  he  shall  reign  over  the 
house  of  Jacob  forever  ;  and  of  his 
kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel, 
How  shall  this  be,  seeing  I  know  not 
a  man? 

35  And  the  angel  answered  and  said 
unto  her.  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee  :  therefore  also 
that  holy  thing  which  shall  be  born  of 
thee,  shall  be  called  the  Son  of  God. 

36  And  behold,  thy  cousin  Elisa- 
be#i,  she  hath  also  conceived  a  son  in 
her  old  age  ;  and  this  is  the  sixth 
month  with  her  who  was  called  barren : 

37  For  with  God  nothing  shall  be 
impossible. 

38  And  Mary  said ,  Behold  the  hand- 
maid of  the  Lord,  be  it  unto  me  accord- 
ing to  thy  word.  And  the  angel  de- 
parted from  her. 


JOHN, 


Ehsabeth.     Juttah. 


CH.  I.    39-56. 
39  And  Mary  arose  in  those  days, 
and  went  into  the  hill-country  with 
haste,  into  a  city  of  Juda, 


a  Mic.  iv.  7. 


76 


HARMONY    OF 


[part  I. 


^  4.  Mary  visits 


MATTHEW. 


MARK. 


SEC.    4.] 


THE    GOSPELS. 


17 


Elisabeth.     Juttah. 


LUKE. 
CH.  I.    39-56. 

40  And  entered  into  the  house  of 
Zacharias,  and  saluted  Elisabeth. 

41  And  it  came  to  pass,  that  when 
Elisabeth  heard  the  salutation  of  Mary, 
the  babe  leaped  in  her  womb  :  and 
Elisabeth  was  filled  with  the  Holy- 
Ghost. 

42  And  she  spake  out  with  a  loud 
voice  and  said,  Blessed  art  thou  among 
women,  and  blessed  is  the  fruit  of  thy 
womb. 

43  And  whence  is  this  to  me,  that 
the  mother  of  my  lord  should  come  to 
me? 

44  For  lo,  as  soon  as  the  voice  of 
thy  salutation  sounded  in  mine  ears, 
the  babe  leaped  in  my  womb  for  joy. 

45  And  blessed  is  she  that  believ- 
ed :  for  there  shall  be  a  performance 
of  those  things  which  were  told  her 
from  the  Lord. 

46  And  Mary  said.  My  soul  doth 
magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  in 
God  my  Savior. 

48  For  he  hath  regarded  the  low 
estate  of  his  handmaiden  :  for  behold, 
from  henceforth  all  generations  shall 
call  me  blessed. 

49  For  he  that  is  mighty  hath  done 
to  me  great  things  ;  and  holy  is  his 
name. 

50  And  his  mercy  is  on  them  that 
fear  him,  from  generation  to  genera- 
tion. 

51  He  hath  shewed  strength  with 
his  arm  ;  he  hath  scattered  the  proud 
in  the  imagination  of  their  hearts. 

52  He  hath  put  down  the  mighty 
from  their  seats,  and  exalted  them  of 
low  degree. 

53  He  hath  filled  the  hungry  with 
good  things,  and  the  rich  he  hath  sent 
empty  away. 

54  He  hath  holpen  his  servant  Is- 
rael, in  remembrance  of  his  mercy ; 

55  As*  he  spake  to  our  fathers,  to 
Abraham,  and  to  his  seed,  for  ever. 

56  And  Mary  abode  with  her  about 
three  months,  and  returned  to  her  own 
house. 


JOHN. 


*  Is.  xli.  8,  9  ;  Gen.  xxii.  16,  seq. 


78 


HARMONY    OF 


[part  I. 


^  5.  The  birth  of 


MATTHEW. 


MARK. 


SEC.    5.] 


THE    GOSPELS. 


79 


John  the  Baptist.     Jvttah. 


LUKE. 
CH.  I.    57-80. 

57  Now  Elisabeth's  full  time  came 
that  she  should  be  delivered ;  and  she 
brought  forth  a  son. 

58  And  her  neighbors  and  her  cous- 
ins heard  how  the  Lord  had  shewed 
great  mercy  upon  her  ;  and  they  re- 
joiced with  her. 

59  And  it  came  to  pass,  that  on 
the  eighth  day  they  came  to  cir- 
cumcise the  child  ;  and  they  called 
him  Zacharias,  after  the  name  of  his 
father. 

60  And  his  mother  answered  and 
said,  not  so;  but  he  shall  be  called 
John. 

61  And  they  said  unto  her.  There  is 
none  of  thy  kindred  that  is  called  by 
this  name. 

62  And  they  made  signs  to  his 
father,  how  he  would  have  him 
called . 

63  And  he  asked  for  a  writing-table, 
and  wrote,  saying.  His  name  is  John. 
And  they  marvelled  all. 

64  And  his  mouth  was  opened  im- 
mediately, and  his  tongue  loosed,  and 
he  spake,  and  praised  God. 

65  And  fear  came  on  all  that  dwelt 
round  about  them  :  and  all  these  say- 
ings were  noised  abroad  throughout  all 
the  hill-country  of  Judea. 

66  And  all  they  that  heard  ihem^ 
laid  them  up  in  their  hearts,  saying. 
What  manner  of  child  shall  this  be  ! 
And  the  hand  of  the  Lord  was  with 
him. 

67  And  his  father  Zacharias  was 
filled  with  the  Holy  Ghost,  and  pro- 
phesied, saying, 

68  Blessed  he  the  Lord  God  of  Is- 
rael ;  for  he  hath  visited  and  redeem- 
ed his  people, 

69  And  hath  raised  up  a  horn  of 
salvation  for  us,  in  the  house  of  his 
servant  David : 

70  As  he  spake  by  the  mouth  of 
his  holy  prophets,  which  have  been 
since  the  world  began  : 

71  That  we  should  be  saved  from 
our  enemies,  and  from  the  hand  of  all 
that  hate  us  ; 

72  To  perform  the  mercy  promised 
to  our  fathers,  and  to  remember  his 
holy  covenant ; 


JOHN, 


80  HARMONY    OF  [part  i. 

^  5.  The  birth  of 


MATTHEW. 


MARK. 


^  6.  An  Angel  appears 


CH.  I.    18-25. 

18  Now  the  birth  of  Jesus  Christ 
was  on  this  wise  :  When  as  his  moth- 
er Mary  was  espoused  to  Joseph,  be- 
fore they  came  together,  she  was  found 
with  child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband,  be- 
ing a  just  man,  and  not  willing  to 
make  her  a  public  example,  was  mind- 
ed to  put  her  away  privily. 

20  But  while  he  thought  on  these 
things,  Behold,  the  angel  of  the  Lord 
appeared  unto  him  in  a  dream,  saying, 
Joseph,  thou  son  of  David,  fear  not  to 
take  unto  thee  Mary  thy  wife  ;  for  that 
which  is  conceived  in  her  is  of  the 
Holy  Ghost. 

21  And  she  shall  bring  forth  a  son, 
and  thou  shalt  call  his  name  JESUS  : 
for  he  shall  save  his  people  from  their 
sins. 

22  Now  all  this  was  done,  that  it 


Matt.  i.  19.  husband.]  There  was  commonly  an  interval  of  ten  or  twelve  months, 
between  the  making  of  the  contract  of  marriage  and  the  time  of  its  celebration. 
Gen.  xxiv.  55  ;  Judg.  xiv.  8.  During  this  period,  though  there  was  no  intercourse 
between  the  bride  and  bridegroom,  not  even  so  much  as  an  interchange  of  conversa- 
tion, yet  they  were  considered  and  spoken  of  as  husband  and  wife.     If,  at  the  end  of 


SEC.  5,  6.] 


THE    GOSPELS. 


81 


John  the  Baptist.     Juttah. 


LUKE. 

CH.  I.    57-80. 

73  The  oath  which  he  sware  to  our 
father  Abraham,a 

74  That  he  would  grant  unto  us, 
that  we,  being  delivered  out  of  the 
hand  of  our  enemies,  might  serve  him 
without  fear, 

75  In  holiness  and  righteousness  be- 
fore him,  all  the  days  of  our  life. 

76  And  thou,  child,  shalt  be  called 
the  Prophet  of  the  Highest,  for  thou 
shalt  go  before  the  face  of  the  Lord  to 
prepare  his  ways ; 

77  To  give  knowledge  of  salvation 
unto  his  people,  by  the  remission  of 
their  sins, 

78  Through  the  tender  mercy  of 
our  God ;  whereby  the  day-spring 
from  on  high  hath  visited  us, 

79  To  give  light  to  them  that  sit 
in  darkness  and  in  the  shadow  of  death, 
to  guide  our  feet  into  the  way  of  peace. 

80  And  the  child  grew,  and  waxed 
strong  in  spirit,  and  was  in  the  deserts 
till  the  day  of  his  showing  unto  Israel. 


JOHN. 


to  Joseph.     Nazareth. 


Gen.  xxii.  16,  seq. 


this  probationary  period,  the  bridegroom  was  unwilling  to  solemnize  his  engagements 
by  the  marriage  of  the  bride,  he  was  bound  to  give  her  a  bill  of  divorce,  as  if  she  had 
been  his  wife.  And  if  she,  during  the  same  period,  had  illicit  intercourse  with  another 
man,  she  was  liable  to  punishment,  as  an  adulteress.    Jahn's  Archseol.  §  154. 


HARMONY    OF 


[part 


^  6.  An  Angel  appears 


MATTHEW. 

CH.  I.    18-25. 
might  be  fulfilled  which  was  spoken 
of  the  Lord  by  the  prophet,  saying, 

23  Behold,^  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel, 
which  being  interpreted  is,  God  with 
us. 

24  Then  Joseph,  being  raised  from 
sleep,  did  as  the  angel  of  the  Lord  had 
bidden  him,  and  took  unto  him  his 
wife : 

25  And  knew  her  not  till  she  had 
brought  forth  her  first-born  son  :  and 
he  called  his  name  JESUS. 


MARK. 


^  7.  The  birth 


a  Is.  vii.  14. 


Luke  ii.  1.  a  decree.]    This  decree  was  issued  eleven  years  before  it  was  carried 
into  effect,  the  delay  having  been  procured  by  Herod.     This  fact  reconciles  the  evan- 


SEC.  6,  7.] 


THE    GOSPELS. 


83 


to  Joseph.     Nazareth. 


LUKE. 


JOHN. 


of  Jesus.     Bethlehem. 


CH.  II.    1-7. 
And  it  came  to  pass  in  those  days, 
that  there  went  out  a  decree  from  Cesar 
Augustus,  that  all  the  world  should  be 
taxed. 

2  (And  this  taxing  was  first  made 
when  Cy  renins  was  governor  of  Sy- 
ria.) 

3  And  all  went  to  be  taxed,  every 
one  into  his  own  city. 

4  And  Joseph  also  went  up  from 
Galilee,  out  of  the  city  of  Nazareth, 
into  Judea,  unto  the  city  of  David, 
which  is  called  Bethlehem,  (because 
he  was  of  the  house  and  lineage  of 
David,) 

5  To  be  taxed  with  Mary  his 
espoused  wife,  being  great  with  child. 

6  And  so  it  was,  that  while  they 
were  there,  the  days  were  accom- 
plished that  she  should  be  delivered. 

7  And  she  brought  forth  her  first- 
born son,  and  wrapped  him  in  swad- 
dling-clothes, and  laid  him  in  a  man- 
ger ;  because  there  was  no  room  for 
them  in  the  inn. 


gelist  with  the  Roman  historians,  from  whom  it  appears  that  Cyrenius  was  not  gov- 
ernor when  the  decree  was  issued,  though  he  held  that  office  when  the  census  was 
taken  and  the  tax  assessed.    See  Townsend,  in  loc. 


84 


HARMONY    OF 


[part  I. 


^  8.  An  Angel  appears 


MATTHEW. 


MARK. 


^  9.  The  circumcision  of  Jesus  and 


8,9.] 


THE    GOSPELS. 


85 


to  the  Shepherds.     Near  Bethlehem, 


LUKE. 

CH.  II.    8-20. 

8  And  there  were  in  the  same  coun- 
try shepherds  abiding  in  the  field, 
keeping  watch  over  their  flock  by 
night. 

9  And  lo,  the  angel  of  the  Lord 
came  upon  them,  and  the  glory  of  the 
Lord  shone  round  about  them  ;  and 
they  were  sore  afraid. 

10  And  the  angel  said  unto  them. 
Fear  not :  for  behold,  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to 
all  people. 

11  For  unto  you  is  born  this  day, 
in  the  city  of  David,  a  Savior,  which 
is  Christ  the  Lord. 

12  And  this  shall  he  a  sign  unto 
you  ;  Ye  shall  find  the  babe  wrapped 
in  swaddling-clothes,  lying  in  a  man- 
ger. 

13  And  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly 
host  praising  God,  and  saying, 

14  Glory  to  God  in  the  highest,  and 
on  earth  peace,  good  will  toward  men. 

15  And  it  came  to  pass,  as  the  an- 
gels were  gone  away  from  them  into 
heaven,  the  shepherds  said  one  to 
another.  Let  us  now  go  even  unto 
Bethlehem,  and  see  this  thing  which 
is  come  to  pass,  which  the  Lord  hath 
made  known  unto  us. 

16  And  they  came  with  haste,  and 
found  Mary  and  Joseph,  and  the  babe 
lying  in  a  manger. 

17  And  when  they  had  seen  it,  they 
made  known  abroad  the  saying  which 
was  told  them  concerning  this  child. 

18  And  all  they  that  heard  it, 
wondered  at  those  things  which  were 
told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things, 
and  pondered  them  in  her  heart. 

20  And  the  shepherds  returned,  glo- 
rifying and  praising  God  for  all  the 
things  that  they  had  heard  and  seen, 
as  it  was  told  unto  them. 


JOHN. 


his  presentation  in  the  temple.     Bethlehem.     Jerusalem. 


CH.  II.    21-38. 
21  And  when  eight  days  were  ac- 
complished for  the  circumcising  of  the 
child,=^  his  name  was  called  JESUS, 


a  Gen.  xvii.  12  ;  Lev.  xii.  3. 


86 


HARMONY    OF 


[part  I. 


^  9.  The  circumcision  of  Jesus  and 


MATTHEW. 


MARK. 


SEC.  9.] 


THE    GOSPELS. 


87 


his  presentation  in  the  Temple.     Bethlehem.     Jerusalem. 


LUKE. 
CH.  II.    21-38. 
which  was  so  named  of  the  angel  be- 
fore he  was  conceived  in  the  womb. 

22  And  when  the  days  of  her  puri- 
fication according  to  the  law  of  Moses 
were  accomplished,  they  brought  him 
to  Jerusalem,  to  present  him  to  the 
Lord;) 

23  (As  it  is  written  in  the  law  of 
the  Lord,*  Every  male  that  openeth 
the  womb  shall  be  called  holy  to  the 
Lord ;) 

24  And  to  offer  a  sacrifice  according 
to  that  which  is  said  in  the  law  of  the 
Lord,*^  A  pair  of  turtle-doves,  or  two 
young  pigeons. 

25  And  behold,  there  was  a  man  in 
Jerusalem,  whose  name  was  Simeon  ; 
and  the  same  man  rwas  just  and  devout, 
waiting  for  the  consolation  of  Israel  : 
and  the  Holy  Ghost  was  upon  him, 

26  And  it  was  revealed  unto  him 
by  the  Holy  Ghost,  that  he  should  not 
see  death,  before  he  had  seen  the 
Jjord's  Christ. 

27  And  he  came  by  the  Spirit  into 
the  temple  ;  and  when  the  parents 
brought  in  the  child  Jesus,  to  do  for 
him  after  the  custom  of  the  law, 

28  Then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said, 

29  Lord,  now  lettest  thou  thy  ser- 
vant depart  in  peace,  according  to  thy 
word : 

30  For  mine  eyes  have  seen  thy  sal- 
vation, 

31  Which  thou  hast  prepared  be- 
fore the  face  of  all  people  ; 

32  A  light  to  lighten  the  Gentiles, 
and  the  glory  of  thy  people  Israel. 

33  And  Joseph  and  his  mother  mar- 
velled at  those  things  which  were 
spoken  of  him. 

34  And  Simeon  blessed  them,  and 
said  unto  Mary  his  mother.  Behold, 
this  child  is  ■=  set  for  the  fall  and  rising 
again  of  many  in  Israel ;  and  for  a 
sign  which  shall  be  spoken  against, 

35  (Yea,  a  sword  shall  pierce 
through  thy  own  soul  also  ; )  that  the 
thoughts  of  many  hearts  may  be  re- 
vealed. 


JOHN. 


'  Ex.  xiii.  2  ;  Numb.  viii.  16,  17. 


''  Lev.  xii.  6,  8. 


Is.  viii.  14. 


88 


HARMONY    OF 


[part  I. 


^  9.  The  circumcision  of  Jesus  and 


MATTHEW. 


MARK. 


§  10.  The  Magi. 


CH.  II.    1-12. 
Now  when  Jesus  was  born  in  Beth- 
lehem of  Judea  in  the  days  of  Herod 
the  king,  behold,  there  came  wise  men 
from  the  east  to  Jerusalem, 

2  Saying,  Where  is  he  that  is  bom 
king  of  the  Jews  1  for  we  have  seen 
his  star  in  the  east,  and  are  come  to 
worship  him. 

3  When  Herod  the  king  had  heard 
these  things,  he  was  troubled,  and  all 
Jerusalem  with  him. 

4  And  when  he  had  gathered  all  the 
chief  priests  and  scribes  of  the  peo- 
ple together,  he  demanded  of  them 
where  Christ  should  be  born. 

5  And  they  said  unto  him,  in  Beth- 
lehem of  Judea :  for  thus  it  is  written 
by  the  prophet, 

6  And  a  thou  Bethlehem,  in  the  land 
of  Juda,  art  not  the  least  among  the 
princes  of  Juda  :  for  out  of  thee  shall 
come  a  Governor,  that  shall  rule  my 
people  Israel. 

7  Then  Herod,  when  he  had  privi- 
ly called  the  wise  men,  inquired  of 
them  diligently  what  time  the  star  ap- 
peared. 

8  And  he  sent  them  to  Bethlehem, 
and  said  Go,  and  search  diligently  for 
the  young  child ;  and  when  ye  have 
found  him,  bring  me  word  again,  that 
I  may  come  and  worship  him  also. 

9  When  they  had  heard  the  king, 
they  departed ;  and  lo,  the  star,  which 


*  Mic.  V.  2. 


SEC.  9.] 


THE    GOSPELS. 


89 


his  presentation  in  the  Temple.     Bethlehem.     Jerusalem. 


LUKE. 
CH.  II.    21-38. 

36  And  there  was  one  Anna,  a  pro- 
phetess, the  daughter  of  Phanuel,  of 
the  tribe  of  Aser  :  she  was  of  a  great 
age,  and  had  lived  with  a  husband 
seven  years  from  her  virginity. 

37  And  she  was  a  widow  of  about 
fourscore  and  four  years,  which  de- 
parted not  from  the  temple,  but  served 
God  with  fastings  and  prayers  night 
and  day. 

38  And  she  coming  in  that  instant, 
gave  thanks  likewise  unto  the  Lord, 
and  spake  of  him  to  all  them  that 
looked  for  redemption  in  Jerusalem. 


JOHN. 


Jerusalem.     Bethlehem. 


90 


HARMONY    OF 


[part 


^  10.  The  Magi. 


MATTHEW. 

CH.  II.    1-12. 
they  saw  in  the  east,  went  before  them, 
till  it  came  and  stood  over  where  the 
young  child  was. 

10  When  they  saw  the  star,  they 
rejoiced  with  exceeding  great  joy. 

11  And  when  they  were  come 
into  the  house,  they  saw  the  young 
child  with  Mary  his  mother,  and  fell 
down,  and  worshipped  him :  and  when 
they  had  opened  their  treasures,  they 
presented  unto  him  gifts  ;  gold,  and 
frankincense,  and  myrrh. 

12  And  being  warned  of  God  in 
a  dream  that  they  should  not  return  to 
Herod,  they  departed  into  their  own 
country  another  way. 


MARK. 


^  11.  The  flight  into  Egypt.     Herod's 


CH.  II.    13-23. 

13  And  when  they  were  departed, 
behold,  the  angel  of  the  Lord  appear- 
eth  to  Joseph  in  a  dream,  saying. 
Arise,  and  take  the  young  child  and 
his  mother,  and  flee  into  Egypt,  and 
be  thou  there  until  I  bring  thee  word  : 
for  Herod  will  seek  the  young  child  to 
destroy  him. 

14  When  he  arose,  he  took  the 
young  child  and  his  mother  by  night, 
and  departed  into  Egypt : 

15  And  was  there  until  the  death 
of  Herod  :  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the 
prophet,  saying,a  Out  of  Egypt  have 
I  called  my  Son. 

16  Then  Herod,  when  he  saw 
that  he  was  mocked  of  the  wise  men, 
was  exceeding  wroth,  and  sent  forth, 
and  slew  all  the  children  that  were  in 
Bethlehem,  and  in  all  the  coasts  there- 
of, from  two  years  old  and  under,  ac- 
cording to  the  time  which  he  had  dili- 
gently inquired  of  the  wise  men. 

17  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet, 
saying, 

18  lub  Rama  was  there  a  voice 
heard,  lamentation,  and  weeping,  and 
great  mourning,  Rachel  weeping /or 
her  children,  and  would  not  be  com- 
forted, because  they  are  not. 


*  Hos.  xi. 


^  Jer.  xxxi.  15,  and  xl. 


SEC.   10,   11.] 


THE    GOSPELS. 


9i^ 


Jerusalem.     Bethlehem. 


LUKE. 


JOHN. 


cruelty.     The  return.     Bethlehem.     Nazareth. 


OH.  II.    39,  40. 


92 


HARMONY    OF 


[part  I. 


^11.  The  flight  into  Egypt.     Herod's 


MATTHEW. 
CH.  II.    13-23. 

19  But,  when  Herod  was  dead,  be- 
hold, an  angel  of  the  Lord  appeareth 
in  a  dream  to  Joseph  in  Egypt, 

20  Saying,  Arise,  and  take  the 
young  child  and  his  mother,  and  go 
into  the  land  of  Israel :  for  they  are 
dead  which  sought  the  young  child's 
life. 

2 1  And  he  arose,  and  took  the  young 
child  and  his  mother,  and  came  into 
the  land  of  Israel. 

22  But  when  he  heard  that  Arche- 
laus  did  reign  in  Judea  in  the  room  of 
his  father  Herod,  he  was  afraid  to 
go  thither  :  notwithstanding,  being 
warned  of  God  in  a  dream,  he  turned 
aside  into  the  parts  of  Galilee  : 

23  And  he  came  and  dwelt  in  a  city 
called  Nazareth  :  that  it  might  be  ful- 
filled which  was  spoken  by  the  pro- 
phets, He  shall  be  called  a  Nazarene.*| 


MARK. 


^12.    At  twelve  years  of  age,  Jesus 


»  Is.  xi.  1,  and  liii.  2 ;  Zech.  vi.  12  ;  Rev.  v.  5. 


Matth.  11.  22,  he  was  afraid.']  The  naked  statement  of  this  fact,  without  explana- 
tion, is  a  mark  of  the  sincerity  of  the  evangelist,  for  the  value  of  which  we  are  in- 
debted to  Josephus,  who  relates,  (Ant.  b.  17,  ch.  9,  §  3,)  an  instance  of  savage  cruelty 
in  Archelaus,  immediately  on  his  coming  to  the  throne,  in  causing  three  thousand  per- 
sons to  be  butchered  in  cold  blood,  at  the  first  passover  after  Herod's  death.  Such  an 
act,  committed  under  such  circumstances,  must  have  been  rapidly  made  known  abroad, 
and  inspired  all  persons  with  horror.  Well,  therefore,  might  Joseph  fear  to  return. 
But  Matthew's  incidental  allusion  to  the  cause,  is  characteristic  of  a  man  intent  only 
upon  the  statement  of  the  main  facts,  and  regardless  of  appearances  or  explanations. 
Blunt,  Veracity,  &c.  sect.  ii.  3. 

Luke  ii.  42  ;  twelve  years  old.]  Jewish  children  were  not  obliged  to  the  observances 
of  the  ceremonial  law,  until  they  attained  to  years  of  discretion,  which,  in  males,  was 
fixed  by  common  consent  at  twelve  years.    On  arriving  at  this  age,  they  were  taken  to 


SEC.   11,   12.] 


THE    GOSPELS. 


n 


cruelty.     The  return.     Bethlehem.     Nazareth. 


LUKE. 
CH.  II.    39,  40. 


30  And  when  they  had  performed 
all  things  according  to  the  law  of  the 
Lord,  they  returned  into  Galilee,  to 
their  own  city  Nazareth. 

40  And  the  child  grew,  and  waxed 
strong  in  spirit,  filled  with  wisdom  ; 
and  the  grace  of  God  was  upon  him. 


JOHN. 


goes  to  the  Passover.     Jerusalem. 


CH.  II.    41-52. 

41  Now  his  parents  went  to  Jerusa- 
lem every  year  at  the  feast  of  the 
passover. 

42  And  when  he  was  twelve  years 
old,  they  went  up  to  Jerusalem  after 
the  custom  of  the  feast. 

43  And  when  they  had  fulfilled  the 
days,  as  they  returned,  the  child  Jesus 
tarried  behind  in  Jerusalem ;  and 
Joseph  and  his  mother  knew  not  of  it. 

44  But  they,  supposing  him  to  have 
been  in  the  company,  went  a  day's 
journey  ;  and  they  sought  him  among 
their  kinsfolk  and  acquaintance. 


Jerusalem  at  the  passover,  of  which  they  thenceforth  participated,  as  "  sons  of  com- 
mandment," being  fully  initiated  into  the  doctrines  and  ceremonies  of  the  Jewish 
church,  probably  after  examination  by  the  doctors.  This  accounts  for  the  circumstance 
of  his  being  found  among  them,  both  hearing,  and  asking  them  questions.  Stack- 
house,  Hist.  N.  T.  ch.  i. ;  Bloomfield,  in  loc. 

Luke  ii.  44  ;  in  the  company.]  All  who  came,  not  only  from  the  same  city,  but  from 
the  same  canton  or  district,  made  one  company.  They  carried  necessaries  along  with 
them,  and  tents  for  their  lodging  at  night.  Such  companies  they  now  call  caravans, 
and  in  several  places  have  houses  fitted  up  for  their  reception,  called  caravansaries. 
This  account  of  their  manner  of  travelling  furnishes  a  ready  answer  to  the  question, 
How  could  Joseph  and  Mary  make  a  day's  journey,  without  discovering,  before  night, 
that  Jesus  was  not  in  the  company  ?  In  the  day-time,  we  may  reasonably  presume, 
the  travellers  would  mingle  with  different  parties  of  their  friends  and  acquaintance  ; 
but  in  the  evening,  when  they  were  about  to  encamp,  every  one  would  join  the  family 
to  which  he  belonged.    Campbell,  in  loc. 


94 


HARMONY    OF 


[part  I. 


^  12.  At  twelve  years  of  age,  Jesus 


MATTHEW. 


MARK. 


§  13.  The 


1-17. 


The  book  of  the  generation  of  Jesus 
Christ,  the  son  of  David,  the  son  of 
Abraham. 

2  Abraham  begat  Isaac  ;  and  Isaac 
begat  Jacob ;  and  Jacob  begat  Judas 
and  his  brethren'; 

3  And  Judas  begat  Phares  and  Zara 
of  Thamar ;  and  Phares  begat  Esrom ; 
and  Esrom  begat  Aram  ; 

4  And  Aram  begat  Aminadab  ;  and 
Aminadab  begat  Naasson  ;  and  Naas- 
son  begat  Salmon  ; 


SEC.  12,  13.] 


THE    GOSPELS. 


95 


goes  to  the  Passover.     Jerusalem. 


LUKE. 
CH.  II.   41-52. 

45  And  when  they  found  him  not, 
they  turned  back  again  to  Jerusalem, 
seeking  him. 

46  And  it  came  to  pass,  that  after 
three  days  they  found  him  in  the  tem- 
ple, sitting  in  the  midst  of  the  doctors, 
both  hearing  them,  and  asking  them 
questions. 

47  And  all  that  heard  him  were 
astonished  at  his  understanding  and 
answers. 

48  And  when  they  saw  him,  they 
were  amazed  :  and  his  mother  said 
unto  him,  Son,  why  hast  thou  thus 
dealt  with  us?  Behold,  thy  father 
and  I  have  sought  thee  sorrowing. 

49  And  he  said  unto  them.  How  is 
it  that  ye  sought  me?  wist  ye  not  that 
I  must  be  about  my  Father's  business  ? 

50  And  they  understood  not  the 
saying  which  he  spake  unto  them. 

51  And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject 
unto  them  :  but  his  mother  kept  all 
these  sayings  in  her  heart. 

52  And  Jesus  increased  in  wisdom 
and  stature,  and  in  favor  with  God  and 
man. 


JOHN. 


Genealogies. 


CH.   III.     23-38,  INVERTED. 

38  The  son  of  God,  the  son  of 
Adam,  the  son  of  Seth,  the  son  of 
Enos, 

37  The  son  of  Cainan,  the  son  of 
Maleleel,  the  son  of  Jared,  the  son  of 
Enoch,  the  son  of  Mathusala, 

36  The  son  of  Lamech,  the  son  of 
Noe,  the  son  of  Sem,  the  son  of  Ar- 
phaxad,  the  son  of  Cainan, 

35  The  son  of  Sala,  the  son  of 
Heber,  the  son  of  Phalec,  the  son  of 
Ragau,  the  son  of  Saruch, 

34  The  son  of  Nachor,  the  son  of 
Thara,  the  son  of  Abraham,  the  son 
of  Isaac,  the  son  of  Jacob, 


33  The  son  of  Juda,  the  son  of 
Phares,  the  son  of  Esrom,  the  son  of 
Aram,  the  son  of  Aminadab, 

32  The  son  of  Naasson,  the  son  of 
Salmon,  the  son  of  Booz,  the  son  of 
Obed,  the  son  of  Jesse, 


96 


HARMONY    OF 


^  13.  The 


MATTHEW. 
CH.  I.     1-17. 

5  And  Salmon  begat  Booz  of  Ra- 
chab  ;  and  Booz  begat  Obed  of  Ruth  ; 
and  Obed  begat  Jesse  ; 

6  And  Jesse  begat  David  the  king  ; 
and  David  the  king  begat  Solomon  of 
her  that  had  been  the  wife  of  Urias  ; 

7  And  Solomon  begat  Roboam  ;  and 
Roboam  begat  Abia  ;  and  Abia  begat 
Asa ; 

8  And  Asa  begat  Josaphat ;  and 
Josaphat  begat  Joram ;  and  Joram  be- 
gat Ozias  ; 

9  And  Ozias  begat  Joatham  ;  and 
Joatham  begat  Achaz ;  and  Achaz  be- 
gat Ezekias  ; 

10  And  Ezekias  begat  Manasses ; 
and  Manasses  begat  Amon ;  and  Amon 
begat  Josias ; 

11  And  Josias  begat  Jechonias  and 
his  brethren,  about  the  time  they  were 
carried  away  to  Babylon  : 

12  And  after  they  were  brought  to 
Babylon,  Jechonias  begat  Salathiel ; 
and  Salathiel  begat  Zorobabel ; 

13  And  Zorobabel  begat  Abiud ; 
and  Abiud  begat  Eliakim  ;  and  Elia- 
kim  begat  Azor ; 

14  And  Azor  begat  Sadoc  ;  and  Sa- 
doc  begat  Achim  ;  and  Achira  begat 
Eliud ; 

15  And  Eliud  begat  Eleazar ;  and 
Eleazar  begat  Matthan  ;  and  Matthan 
begat  Jacob ; 


MARK. 


16  And  Jacob  begat  Joseph  the 
husband  of  Mary,  of  whom  was  born 
Jesus,  who  is  called  Christ. 

17  So  all  the  generations  from 
Abraham  to  David  are  fourteen  gen- 
erations ;  and  from  David  until  the 
carrying  away  into  Babylon  are  four- 
teen generations  ;  and  from  the  carry- 
ing away  into  Babylon  unto  Christ 
are  fourteen  generations. 


SEC.   13.] 


THE    GOSPELS. 


97 


Genealogies. 


LUKE. 

CH.  III.    23-38,  INVERTED. 


31  The  son  of  David,  the  son  of 
Nathan,  the  son  of  Mattatha,  the  son  of 
Menan,  the  son  of  Melea, 


30  The  son  of  Eliakim,  tJie  son  of 
Jonan,  the  son  of  Joseph,  the  son  of 
Juda,  the  son  of  Simeon, 

29  The  son  of  Levi,  the  son  of 
Matthat,  the  son  of  Jorim,  the  son  of 
Eliezer,  the  son  of  Jose, 

28  The  son  of  Er,  the  son  of  Elmo- 
dam,  the  son,  of  Cosam,  tfie  son  of 
Addi,  the  son  of  Melchi, 

27  The  son  of  Neri,  the  son  of  Sala- 
thiel,  the  son  of  Zorobabel,  the  son  of 
Rhesa,  the  son  of  Joanna, 

26  The  son  of  Juda,  tJie  son  of 
Joseph,  the  son  of  Semei,  the  son  of 
Mattathias,  the  son  of  Maath, 

25  TAe  son  of  Nagge,  /Ae  5on  of 
Esli,  the  son  of  Naum,  the  son  of 
Amos,  the  son  of  Mattathias, 

24  The  son  of  Joseph,  /Ae  son  of 
Janna,  Me  5on  of  Melchi,  the  son  of 
Levi,  the  son  of  Matthat, 

23  The  son  of  Heli,  the  son  of 
Joseph,  —  And  Jesus  himself  ...  be- 
ing (as  was  supposed)  — 


JOHN. 


Note.]    See  Appendix,  No.  I. 


PART    II. 


ANNOUNCEMENT    AND    INTRODUCTION 


OF 


OUR    LORD'S   PUBLIC    MINISTRY 


Time.     About  one  year. 


100 


HARMONY    OF 


[part   II. 


^  14.  The  Ministry  of 


MATTHEW. 

CH.  III.     1-12. 


In  those  days  came  John  the  Bap- 
tist, preaching  in  the  wilderness  of 
Judea, 

2  And  saying,  Repent  ye  ;  for  the 
kingdom  of  heaven  is  at  hand. 

3  For  this  is  he  that  was  spoken  of 
by  the  prophet  Esaias,  saying,  The 
voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord,  make 
his  paths  straight. 

4  And  the  same  John  had  his  rai- 
ment of  camel's  hair,  and  a  leathern 
girdle  about  his  loins  ;  and  his  meat 
was  locusts  and  wild  honey. 

5  Then  went  out  to  him  Jerusalem, 
and  all  Judea,  and  all  the  region  round 
about  Jordan, 

6  And  were  baptized  of  him  in  Jor- 
dan, confessing  their  sins. 

7  But  when  he  saw  many  of  the 
Pharisees  and  Sadducees  come  to  his 
baptism,  he  said  unto  them,  O  gene- 
ration of  vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits  meet 
for  repentance  : 

9  And  think  not  to  say  within  your- 
selves. We  have  Abraham  to  our 
father  :  for  I  say  unto  you,  that  God 
is  able  of  these  stones  to  raise  up  chil- 
dren unto  Abraham. 

10  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees :  therefore 
every  tree  which  bringeth  not  forth 
good  fruit  is  hewn  down,  and  cast 
into  the  fire. 


MARK. 

CH.   I.     1-8. 

The  beginning  of  the  gospel  of 
Jesus  Christ  the  Son  of  God  ; 

2  As  it  is  written  in  the  prophets, a 
Behold,  I  send  my  messenger  before 
thy  face,  which  shall  prepare  thy  way 
before  thee ; 

3  The  voice  of  one  crying  in  the 
wilderness.  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 

4  John  did  baptize  in  the  wilder- 
ness, and  preach  the  baptism  of  re- 
pentance, for  the  remission  of  sins. 

5  And  there  went  out  unto  him  all 
the  land  of  Judea,  and  they  of  Jeru- 
salem, and  were  all  baptized  of  him  in 
the  river  of  Jordan,  confessing  their 
sins. 

6  And  John  was  clothed  with  cam- 
el's hair,  and  with  a  girdle  of  a  skin 
about  his  loins  ;  and  he  did  eat  locusts 
and  wild  honey  ; 


a  Mai.  iii.  1  ;  Is.  xl.  3. 


Luke  iii.  2,  high  priests.']  In  the  New  Testament,  the  same  word  is  used  for  the 
high  priests,  and  the  chief  priests ,  who  were  the  heads  of  the  twenty-four  courses.  So 
that  the  two  persons  whom  the  Roman  governor  considered  as  the  chief  of  the  priests, 
and  whose  names  stood  as  such  in  those  public  registers  which  seem  here  referred  to, 


SEC.   14.] 


THE    GOSPELS, 


101 


John  the  Baptist.     The  Desert.     The  Jordan. 


LUKE. 

CH.  III.     1-18. 

Now  in  the  fifteenth  year  of  the 
reign  of  Tiberius  Cesar,  Pontius  Pi- 
late being  governor  of  Judea,  and 
Herod  being  tetrarch  of  Galilee,  and 
his  brother  Philip  tetrarch  of  Iturea 
and  of  the  region  of  Trachonitis,  and 
Lysanias  the  tetrarch  of  Abilene, 

2  Annas  and  Caiaphas  being  the 
high  priests,  the  word  of  God  came 
unto  John  the  son  of  Zacharias  in  the 
wilderness. 

3  And  he  came  into  all  the  coun- 
try about  Jordan,  preaching  the  bap- 
tism of  repentance,  for  the  remission 
of  sins  ; 

4  As  it  is  written  in  the  book  of 
the  words  of  Esaias  the  prophet,  say- 
ing,* The  voice  of  one  crying  in  the 
wilderness,  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 

5  Every  valley  shall  be  filled,  and 
every  mountain  and  hill  shall  be 
brought  low  ;  and  the  crooked  shall  be 
made  straight,  and  the  rough  ways 
shall  be  made  smooth  ; 

6  And  all  flesh  shall  see  the  salva- 
tion of  God. 

7  Then  said  he  to  the  multitude 
that  came  forth  to  be  baptized  of  him, 
O  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to 
come? 

8  Bring  forth  therefore  fruits  wor- 
thy of  repentance,  and  begin  not  to 
say  within  yourselves,  We  have  Abra- 
ham to  our  father  :  for  I  say  unto  you. 
That  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham. 

9  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees  :  every  tree 
therefore  which  bringeth  not  forth 
good  fruit,  is  hewn  down,  and  cast 
into  the  fire. 

10  And  the  people  asked  him,  say- 
ing, What  shall  we  do  then  ? 


JOHN. 


Is.  xl.  3j  seq. 


may  be  intended.    An  irregularity  had  arisen  out  of  the  confusion  of  the  times  :  and 
the  ruler  or  prince  under  the  Romans,  though  a  chief  priest,  was  a  distinct  person 
from  the  high  priest :  Annas  being  the  one,  and  Caiaphas  the  other.    Scott,  in  lac. 
See  also  Campbell,  in  lac. 
8 


102 


HARMONY   OF 


[part   II. 


^  14.  The  Ministry  of 


MATTHEW. 

CH.  III.    1  -12. 


Ill  indeed  baptize  you  with  water 
unto  repentance  :  but  he  that  cometh 
after  me  is  mightier  than  I,  whose 
shoes  I  am  not  worthy  to  bear  :  he 
shall  baptize  you  with  the  Holy  Ghost, 
and  with  fire  : 

12  Whose  fan  is  in  his  hand,  and 
he  will  thoroughly  purge  his  floor,  and 
gather  his  wheat  into  the  gamer  ;  but 
he  will  bum  up  the  chaff  with  un- 
quenchable fire. 


MARK. 
CH.  I.     1-8. 


7  And  preached,  saying,  There 
cometh  one  mightier  than  I  after  me, 
the  latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose. 

8  I  indeed  have  baptized  you  with 
water  :  but  he  shall  baptize  you  with 
the  Holy  Ghost. 


^15.  The  Baptism 


CH.  III.    13-17. 

13  Then  cometh  Jesus  from  Gal- 
ilee to  Jordan  unto  John,  to  be  bap- 
tized of  him. 

14  But  John  forbade  him,  saying,  I 
have  need  to  be  baptized  of  thee,  and 
comest  thou  to  me  ? 

15  And  Jesus  answering  said  unto 
him,  Suflfer  it  to  he  so  now  :  for  thus 
it  becometh  us  to  fulfil  all  righteous- 
ness.    Then  he  suffered  him. 

16  And  Jesus,  when  he  was  bap- 
tized, went  up  straightway  out  of  the 
water :  and  lo,  the  heavens  were 
opened  unto  him,  and  he  saw  the 
Spirit  of  God  descending  like  a  dove, 
and  lighting  upon  him  : 


CH.  I.    9-11. 
9  And  it  came  to  pass  in  those 
days,  that  Jesus  came  from  Nazareth 
of  Galilee,  and  was  baptized  of  John 
in  Jordan. 


10  And  straightway  coming  up  out 
of  the  water,  he  saw  the  heavens 
opened,  and  the  Spirit  like  a  dove  de- 
scending upon  him. 

11  And  there  came  a  voice  from 


heaven    saying,   Thou    art    my   be- 


SEC.  14,  15.] 


THE    GOSPELS. 


103 


John  the  Baptist.     The  Desert.     The  Jordan. 


JOHN. 


LUKE. 

CH.  III.    1-18. 

11  He   answereth   and  saith  unto 

them,  He  that  hath  two  coats,   let 

him   impart  to  him  that  hath  none  ; 

and  he  that  hath  meat,  let  him  do  like- 


12  Then  came  also  publicans  to  be 
baptized,  and  said  unto  him,  Master, 
what  shall  we  do  ? 

13  And  he  said  unto  them.  Exact 
no  more  than  that  which  is  appointed 
you. 

14  And  the  soldiers  likewise  de- 
manded of  him,  saying.  And  what 
shall  we  do  ?  And  he  said  unto  them. 
Do  violence  to  no  man,  neither  accuse 
any  falsely  ;  and  be  content  with  your 
wages. 

15  And  as  the  people  were  in  ex- 
pectation, and  all  men  mused  in  their 
hearts  of  John,  whether,  he  were  the 
Christ,  or  not ; 

16  John  answered,  saying  unto  them 
all,  I  indeed  baptize  you  with  water  ; 
but  one  mightier  than  I  cometh,  the 
latchet  of  whose  shoes  I  am  not  wor- 
thy to  unloose  :  he  shall  baptize  you 
with  the  Holy  Ghost,  and  with  lure  : 

17  Whose  fan  is  in  his  hand,  and 
he  will  thoroughly  purge  his  floor,  and 
will  gather  the  wheat  into  his  garner ; 
but  the  chaff  he  will  burn  with  fire 
unquenchable. 

18  And  many  other  things  in  his 
exhortation  preached  he  unto  the  peo- 
ple. 


of  Jesus.     The  Jordan. 


CH.  III.    21-23. 
21  Now,  when  all  the  people  were 
baptized,  it  came  to  pass,  that  Jesus 
also  being  baptized, 


and  praying,  the 
heaven  was  opened, 

22  And  the  Holy  Ghost  descended 
in  a  bodily  shape  like  a  dove  upon  him. 


104 


HARMONY    OF 


[part    II. 


^  15.  The  Baptism 


MATTHEW. 
CH.  III.    13-17. 
17  And  lo,  a  voice  from  heaven, 
saying,  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased. 


MARK. 
CH.  I.    9-11. 


loved     Son,    in    whom    I    am    well 
pleased. 


^  16.  The  Temptation. 


CH.  IV.    1-11. 
Then  was  Jesus  led  up  of  the  Spir- 
it into  the  wilderness  to  be  tempted 
of  the  devil. 

2  And  when  he  had  fasted  forty 
days  and  forty  nights,  he  was  after- 
ward an  hungered. 

3  And  when  the  tempter  came  to 
him,  he  said.  If  thou  be  the  Son  of 
God,  command  that  these  stones  be 
made  bread. 

4  But  he  answered  and  said,  It  is 
written*  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceed- 
eth  out  of  the  mouth  of  God. 

5  Then  the  devil  taketh  him  up 
into  the  holy  city,  and  setteth  him  on 
a  pinnacle  of  the  temple, 

6  And  saith  unto  him,  If  thou  be 
the  Son  of  God  cast  thyself  down,  for 
it  is  written  ^  He  shall  give  his  angels 
charge  concerning  thee  :  and  in  their 
hands  they  shall  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot  against  a 
stone. 

7  Jesus  said  unto  him,  It  is  writ- 
ten again  ,c  Thou  shalt  not  tempt  the 
Lord  thy  God. 

8  Again,  the  devil  taketh  him  up 
into  an  exceeding  high  mountain  and 
sheweth  him  all  the  kingdoms  of  the 
world,  and  the  glory  of  them  : 

9  And  saith  unto  him.  All  these 
things  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me. 


10  Then  saith  Jesus  unto  him,  Get 
thee  hence,  Satan  :  for  it  is  written,** 


CH.  I.    12-13. 

12  Ajid  immediately  the  Spirit 
driveth  him  into  the  wilderness. 

13  And  he  was  there  in  the  wilder- 
ness forty  days  tempted  of  Satan  ; 
and  was  with  the  wild  beasts  ;  and 
the  angels  ministered  unto  him. 


\ 


*  Deut.  viii.  3. 


«»  Deut.  vi.  16. 


c  Ps.  xci.  11. 


^  Deut.  vi.  13. 


Note.]    There  is  a  seeming  discrepancy  between  Matthew  and  Luke,  in  the  order  of 


SEC.  15,  16.] 


THE    GOSPELS. 


105 


of  Jesus.     The  Jordan. 


LUKE. 

CH.  III.    21-23. 

and  a  voice  came  from  heaven,  which 

said.  Thou   art  my  beloved  Son  ;  in 

thee  I  am  well  pleased. 

23  And  Jesus  himself  began  to  be 
about  thirty  years  of  age, 


JOHN. 


Desert  of  Jmlea. 


CH.  IV.     1-13. 

And  Jesus,  being  full  of  the  Holy 
Ghost,  returned  from  Jordan,  and  was 
led  by  the  Spirit  into  the  wilder- 
ness, 

2  Being  forty  days  tempted  of  the 
devil.  And  in  those  days  he  did  eat 
nothing  :  and  when  they  were  ended, 
he  afterward  hungered. 

3  And  the  devil  said  unto  him.  If 
thou  be  the  Son  of  God^  command  this 
stone  that  it  be  made  bread. 

4  And  Jesus  answered  him,  saying. 
It  is  written.  That  man  shall  not  live 
by  bread  alone,  but  by  every  word  of 

9  And  he  brought  him  to  Jerusalem, 
and  set  him  on  a  pinnacle  of  the  tem- 
ple, and  said  unto  him.  If  thou  be  the 
Son  of  God,  cast  thyself  down  from 
hence : 

10  For  it  is  written,  He  shall  give 
his  angels  charge  over  thee,  to  keep 
thee  : 

11  And  in  their  hands  they  shall 
bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a/ stone. 

12  And  Jesus  answering,  said  unto 
him,  It  is  said.  Thou  shalt  not  tempt 
the  Lord  thy  God. 

5  And  the  devil,  taking  him  up  into 
a  high  mountain,  shewed  unto  him,  all 
the  kingdoms  of  the  world  in  a  moment 
of  time. 

6  And  the  devil  said  unto  him.  All 
this  power  will  I  give  thee,  and  the 
glory  of  them  :  for  that  is  delivered 
unto  me,  and  to  whomsoever  I  will, 
I  give  it. 

7  If  thou  therefore  wilt  worship 
me,  all  shall  be  thine. 

8  And  Jesus    answered  and  said 


the  temptations ;  but  Luke  does  not  affirm  the  order  ;  whereas  Matthew  uses  particles, 
in  V.  2  and  8,  which  seem  to  £b^  it  as  he  has  written.    Nbwcome. 


106 


HARMONY    OF 


[part  ii. 


^  16.  The  Temptation. 


MATTHEW. 

CH.  IV.     1-  11. 

Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve. 

11  Then  the  devil  leaveth  him, 
and  behold,  angels  came  and  minis- 
tered unto  him. 


MARK. 


^  17.  Preface  to 


SEC.  16,  17.] 


THE    GOSPELS. 


107 


Desert  of  Judea. 


LUKE. 
CH.  IV.    1-13. 
unto  him,  Get  thee  behind  me,  Satan  : 
for  it  is  written,  Thou  shalt  worship 
the  Lord  thy  God,  and  him  only  shalt 
thou  serve. 

13  And  when  the  devil  had  ended 
all  the  temptation,  he  departed  from 
him  for  a  season. 


JOHN. 


John's  Gospel. 


CH.  I.    1-18. 

In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the 
Word  was  God. 

2  The  same  was  in  the  beginning 
with  God. 

3  All  things  were  made  by  him  ; 
and  without  him  was  not  anjrthing 
made  that  was  made. 

4  In  him  was  life  ;  and  the  life  was 
the  light  of  men. 

5  And  the  light  shineth  in  dark- 
ness ;  and  the  darkness  comprehended 
it  not. 

6  There  was  a  man  sent  from  God, 
whose  name  was  John. 

7  The  same  came  for  a  witness,  to 
bear  witness  of  the  Light,  that  aJI  men 
through  him  might  believe. 

8  He  was  not  that  Light,  but  was 
sent  to  bear  witness  of  that  Light. 

9  That  was  the  true  Light,  which 
lighteth  every  man  that  cometh  into 
the  world. 

10  He  was  in  the  world,  and  the 
world  was  made  by  him,  and  the  world 
knew  him  not. 

11  He  came  unto  his  own,  and  his 
own  received  him  not. 

12  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe 
on  his  name  : 

13  Which  were  born,  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God. 

14  And  the  Word  was  made  flesh, 
and  dwelt  among  us,  (and  we  beheld 
his  glory,  the  glory  as  of  the  only 
begotten  of  the  Father,)  full  of  grace 
and  truth. 

15  John  bare  witness  of  him,  and 
cried,  saying,  This  was  he  of  whom  I 
spake.  He  that  cometh  after  me,  is 


108 


HARMONY    OF 


[part   II. 


^  17.  Preface  to 


MATTHEW. 


MARK. 


^  18.  Testimony  of  John  the  Baptist 


John  1.  21.]  John  means  that  he  was  not  really  Elias  risen  from  the  dead.  But 
when  Jesus  says,  (Matth.  xvii.  12,  and  xi.  14,)  that  Elias  was  come  already,  he  means 
that  John  had  appeared  in  the  spirit  and  power  of  Elias.    Luke  i.  17.    Thus  likewise, 


SEC.  17,  18.] 


THE    GOSPELS. 


109 


John's 

GospeL 

LUKE. 

JOHN. 
CH.  I.    1-18. 

f 

. 

preferred  before  me  ;  for  he  was  be- 
fore me. 

16  And  of  his  fulness  have  all  we 
received,  and  grace  for  grace. 

17  For    the    law    was    given    by 
Moses,  hut  grace  and  truth  came  by 
Jesus  Christ. 

18  No  man  hath  seen  God  at  any 

time ;  the  only  begotten  Son,  which  is 
in  the  bosom  of  the  Father,  he  hath 
declared  him. 

to  Jesus.     Bethany  heyond  Jordan. 


CH.  I.    19-34. 

19  And  this  is  the  record  of  John, 
when  the  Jews  sent  priests  and  Levites 
from  Jerusalem,  to  ask  him,  Who  art 
thou? 

20  And  he  confessed,  and  denied 
not;  but  confessed,  I  am  not  the 
Christ. 

21  And  they  asked  him,'  What 
then  ?  Art  thou  Elias  ?  And  he  saith, 
I  am  not.  Art  thou  that  prophet? 
And  he  answered,  No. 

22  Then  said  they  unto  him.  Who 
art  thou  ?  that  we  may  give  an  answer 
to  them  that  sent  us.  What  say  est 
thou  of  thyself? 

23  He  said,*  I  am  the  voice  of 
one  crjring  in  the  wilderness.  Make 
straight  the  way  of  the  Lord,  as  said 
the  prophet  Esaias. 

24  And  they  which  were  sent  were 
of  the  Pharisees. 

25  And  they  asked  him,  and  said 
unto  him.  Why  baptizest  thou  then, 
if  thou  be  not  that  Christ,  nor  EUas, 
neither  that  prophet  ? 

26  John  answered  them,  saying,  I 
baptize  with  water  :  but  there  stand- 
eth  one  among  you,  whom  ye  know 
not. 

27  He  it  is,  who  coming  after  me, 
is  preferred  before  me,  whose  shoe's 
latchet  I  am  not  worthy  to  unloose. 


Is.  xl.  3. 


John  here  denies  that  he  is  one  of  the  ancient  prophets  again  appearing  on  earth :  see 
Luke  ix.  19  ;  with  which  our  Lord's  assertion  that  he  was  an  eminent  prophet,  Luke  vii. 
28,  seems  perfectly  consistent.    Njewcome. 


no 


HARMONY    OF 


[part   II. 


§  18.  Testimony  of  John  the  Baptist 


MATTHEW. 


MARK. 


^19.  Jesus  gains 


SEC.  18,  19.] 


THE    GOSPELS. 


Ill 


to  Jesus.     Bethany  beyond  Jordan. 


LUKE. 


JOHN. 
CH.  I.    19-34. 

28  These  things  were  done  in 
Bethabara  beyond  Jordan,  where  John 
was  baptizing. 

29  The  next  day  John  seeth  Jesus 
coming  unto  him,  and  saith,  Behold 
the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world  ! 

30  This  is  he  of  whom  I  said,  After 
me  Cometh  a  man  which  is  preferred 
before  me  ;  for  he  was  before  me. 

31  And  I  knew  him  not :  but  that 
he  should  be  made  manifest  to  Israel, 
therefore  am  I  come  baptizing  with 
water. 

32  And  John  bare  record,  sa3dng, 
I  saw  the  Spirit  descending  from  hea- 
ven like  a  dove,  and  it  abode  upon 
him. 

33  And  I  knew  him  not :  but  he 
that  sent  me  to  baptize  with  water, 
the  same  said  unto  me.  Upon  whom 
thou  shalt  see  the  Spirit  descending 
and  remaining  on  him,  the  same  is  he 
which  baptizeth  with  the  Holy  Ghost. 

34  And  I  saw  and  bare  record,  that 
this  is  the  Son  of  God. 


disciples.     The  Jordan.     Galilee. 


CH.  I.    35-51. 

35  Again  the  next  day  after,  John 
stood,  and  two  of  his  disciples  ; 

36  And  looking  upon  Jesus  as  he 
walked,  he  saith.  Behold  the  Lamb 
of  God ! 

37  And  the  two  disciples  heard  him 
speak,  and  they  followed  Jesus. 

38  Then  Jesus  turned,  and  saw 
them  following,  and  saith  unto  them, 
What  seek  ye  ?  They  said  unto  him. 
Rabbi,  (which  is  to  say,  being  in- 
terpreted. Master,)  where  dwellest 
thou? 

39  He  saith  unto  them.  Come  and 
see.  They  came  and  saw  where  he 
dwelt,  and  abode  with  him  that  day  : 
for  it  was  about  the  tenth  hour. 

40  One  of  the  two  which  heard  John 
speak,  and  followed  him,  was  Andrew, 
Simon  Peter's  brother. 

41  He  first  findeth  his  own  brother 
Simon,  and  saith  unto  him,  We  have 
found  the  Messias  ;  which  is,  being 
interpreted,  the  Christ. 


112 


HARMONY    OF 


[part   II. 


^19.  Jesus  gains 


MATTHEW. 


MARK. 


John  i.  42.]  Kings  and  princes  very  often  changed  the  names  of  those  who  held 
offices  under  them,  particularly  when  they  first  attracted  their  notice  and  were  taken 
into  their  employ  ;  and  when  subsequently  they  were  elevated  to  some  new  station, 
and  crowned  with  additional  honors.  Gen.  xli.  45  ;  and  xvii.  5  ;  and  xxxii.  28  ; 
and  XXXV.  10  ;  2  Kin.  xxiii.  34,  35  ;  and  xxiv.  17  ;  Dan.  i.  6.  Hence  a  name  (a  new 
name)  occurs  tropically,  as  a  token  of  honor,  in  Phil.  ii.  9 ;  Heb.  i.  4 ;  Rev.  ii.  17. 
See  also  Mark  iii.  17.    Jahn's  Archaeol.  §  164. 


SEC.   19.] 


THE    GOSPELS. 


113 


disciples.     The  Jordan.     Galilee. 


LUKE. 


JOHN. 
CH.  I.   35-5L 

42  And  he  brought  him  to  Jesus. 
And  when  Jesus  beheld  him,  he  said, 
Thou  art  Simon  the  son  of  Jona  :  thou 
shalt  be  called  Cephas ;  which  is,  by 
interpretation,  a  stone. 

43  The  day  following  Jesus  would 
go  forth  into  Galilee,  and  findeth 
Philip,  and  saith  unto  him.  Follow 
me. 

44  Now  Philip  was  of  Bethsaida, 
the  city  of  Andrew  and  Peter. 

45  Philip  findeth  Nathanael,  and 
saith  unto  him.  We  have  found  him 
of  whom  Moses  in  the  law,  and  the 
prophets,  did  write,  Jesus  of  Naza- 
reth the  son  of  Joseph. 

46  And  Nathanael  said  unto  him. 
Can  there  any  good  thing  come  out  of 
Nazareth?  Philip  saith  unto  him, 
Come  and  see. 

47  Jesus  saw  Nathanael  coming  to 
him,  and  saith  of  him.  Behold  an 
Israelite  indeed,  in  whom  is  no 
guile  ! 

48  Nathanael  saith  unto  him. 
Whence  knowest  thou  me?  Jesus 
answered  and  said  unto  him.  Be- 
fore that  Philip  called  thee,  when 
thou  wast  under  the  fig-tree,  I  saw 
thee. 

49  Nathanael  answered  and  saith 
unto  him.  Rabbi,  thou  art  the  Son 
of  God  ;  thou  art  the  King  of  Is- 
rael. 

50  Jesus  answered  and  said  unto 
him.  Because  I  said  unto  thee,  I  saw 
thee  under  the  fig-tree,  believest  thou  ? 
thou  shalt  see  greater  things  than 
these. 

51  And  he  saith  unto  him,  Verily, 
verily,  I  say  unto  you.  Hereafter  ye 
shall  see  heaven  open,  and  the  angels 
of  God  ascending  and  descending 
upon  the"^  Son  of  man. 


»  Gen.  xxviii.  12. 


John  i.  45,  NathaTiael.^  This  apostle  is  supposed  to  be  the  same  with  BartholometD, 
of  whom  John  says  nothing  ;  and  the  others  make  no  mention  of  Nathanael.  This 
seems  to  have  been  his  proper  name  ;  since  the  name  of  Bartholomew  is  not  a  proper 
name,  but  only  signifies  tlie  son  of  Ptolomy.  Nathanael  is  also  ranked  among  the 
Apostles  to  whom  Jesus  showed  himself.    John  xxi.  2-4.    A.  Clarke,  in  loc. 


114 


HARMONY    OF 


[part   II. 


^  20.  The  Marriage 


MATTHEW. 


MARK. 


SEC.  20.] 


THE    GOSPELS. 


115 


at  Cana  of  Galilee. 


LUKE. 


JOHN. 

CH.  II.    1-12. 
And  the  third  day  there  was  a  mar- 
riage in   Cana  of  Galilee ;    and  the 
mother  of  Jesus  was  there. 

2  And  both  Jesus  was  called,  and 
his  disciples,  to  the  marriage. 

3  And  when  they  wanted  wine,  the 
mother  of  Jesus  saith  unto  him,  They 
have  no  wine. 

4  Jesus  saith  unto  her.  Woman, 
what  have  I  to  do  with  thee  ?  mine 
hour  is  not  yet  come. 

5  His  mother  saith  unto  the  ser- 
vants, Whatsoever  he  saith  unto  you, 
do  it. 

6  And  there  were  set  there  six 
water-pots  of  stone,  after  the  manner 
of  the  purifying  of  the  Jews,  contain- 
ing two  or  three  firkins  apiece. 

7  Jesus  saith  unto  them.  Fill  the 
water-pots  with  water.  And  they 
filled  them  up  to  the  brim. 

8  And  he  saith  unto  them,  Draw 
out  now,  and  bear  unto  the  governor 
of  the  feast.     And  they  bare  it. 

9  When  the  ruler  of  the  feast  had 
tasted  the  water  that  was  made  wine, 
and  knew  not  whence  it  was,  (but  the 
servants  which  drew  the  water  knew,) 
the  governor  of  the  feast  called  the 
bridegroom, 

10  And  saith  unto  him,  Every  man 
at  the  beginning  doth  set  forth  good 
wine ;  and  when  men  have  well 
drunk,  then  that  which  is  worse  :  but 
thou  has  kept  the  good  wine  until 
now. 

11  This  beginning  of  miracles  did 
Jesus  in  Cana  of  Galilee,  and  mani- 
fested forth  his  glory  ;  and  his  disci- 
ples believed  on  him. 

12  After  this  he  went  down  to 
Capernaum,  he,  and  his  mother,  and 
his  brethren,  and  his  disciples ;  and 
they  continued  there  not  many  days. 


PART    III 


OUR    LORD'S    FIRST    PASSOVER, 


AND    THE 


SUBSEQUENT    TRANSACTIONS 
UNTIL  THE    SECOND. 


Time.     One  year. 


118 


HARMONY    OF 


[part   III. 


^21.  At  the  Passover  Jesus  drives 


MATTHEW. 


^* 


MARK. 


^  22.  Our  Lord's  discourse 


SEC.  21,  22.] 


THE    GOSPELS. 


119 


the  traders  out  of  the  Temple.     Jerusalem. 


LUKE. 


JOHN. 
CH.  II.    13-25. 

13  And  the  Jews'  passover  was  at 
hand,  and  Jesus  went  up  to  Jerusalem, 

14  And  found  in  the  temple  those 
that  sold  oxen,  and  sheep,  and  doves, 
and  the  changers  of  money,  sitting  : 

15  And  when  he  had  made  a 
scourge  of  small  cords,  he  drove  them 
all  out  of  the  temple,  and  the  sheep, 
and  the  oxen  ;  and  poured  out  the 
changers'  money,  and  overthrew  the 
tables ; 

16  And  said  unto  them  that  sold 
doves.  Take  these  things  hence : 
make  not  my  Father's  house  an  house 
of  merchandise. 

17  And  his  disciples  remembered 
that  it  was  written,a  The  zeal  of  thine 
house  hath  eaten  me  up. 

18  Then  answered  the  Jews,  and 
said  unto  him.  What  sign  she  west 
thou  unto  us,  seeing  that  thou  doest 
these  things  ? 

19  Jesus  answered  and  said  unto 
them,  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up. 

20  Then  said  the  Jews,  Forty  and 
six  years  was  this  temple  in  building, 
and  wilt  thou  rear  it  up  in  three  days  ? 

21  But  he  spake  of  the  temple  of 
his  body. 

22  When  therefore  he  was  risen 
from  the  dead,  his  disciples  remem- 
bered that  he  had  said  this  unto  them  : 
and  they  believed  the  scripture,  and 
the  word  which  Jesus  had  said. 

23  Now,  when  he  was  in  Jerusa- 
lem at  the  passover,  in  the  feast-rfay, 
many  believed  in  his  name,  when  they 
saw  the  miracles  which  he  did. 

24  But  Jesus  did  not  commit  him- 
self unto  them,  because  he  knew  all 
men, 

25  And  needed  not  that  any  should 
testify  of  man  :  for  he  knew  what  was 
in  man. 


with  Nicodemus.     Jerusalem. 


CH.  III.     1-21. 

There  was  a  man  of  the  Pharisees 
named  Nicodemus,  a  ruler  of  the 
Jews : 

2  The  same  came  to  Jesus  by  night. 


»  Ps.  Ixix.  9. 


120 


HARMONY   OF 


[fart   III. 


^  22.  Our  Lord's  discourse 


MATTHEW. 


i 


MARK. 


SEC.  22.] 


THE    GOSPELS. 


121 


with  Nicodemus.     Jerusalem. 


LUKE. 


JOHN. 

CH.  III.     1-21. 

and  said  unto  him,  Rabbi,  we  know 
that  thou  art  a  teacher  come  from 
God  :  for  no  man  can  do  these  mira- 
cles that  thou  doest,  except  God  be 
with  him. 

3  Jesus  answered  and  said  unto  him, 
Verily,  verily,  I  say  unto  thee.  Except 
a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God. 

4  Nicodemus  saith  unto  him,  How 
can  a  man  be  bom  when  he  is  old  ? 
can  he  enter  the  second  time  into  his 
mother's  womb,  and  be  bomi 

5  Jesus  answered.  Verily,  verily,  I 
say  unto  thee,  Except  a  man  be  bom 
of  water,  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God. 

6  That  which  is  born  of  the  flesh, 
is  flesh  ;  and  that  which  is  bom  of  the 
Spirit,  is  spirit. 

7  Marvel  not  that  I  said  unto  thee, 
Ye  must  be  born  again. 

8  The  wind  bloweth  where  it  list- 
eth,  and  thou  hearest  the  sound  there- 
of, but  canst  not  tell  whence  it  Com- 
eth, and  whither  it  goeth  :  so  is  every 
one  that  is  born  of  the  Spirit. 

9  Nicodemus  answered  and  said 
unto  him,  How  can  these  things  be  ? 

10  Jesus  answered  and  said  unto 
him,  Art  thou  a  master  of  Israel,  and 
knowest  not  these  things  ? 

11  Verily,  verily,  I  say  unto  thee, 
We  speak  that  we  do  know,  and  tes- 
tify that  we  have  seen  ;  and  ye  re- 
ceive not  our  witness. 

12  If  I  have  told  you  earthly  things, 
and  ye  believe  not,  how  shall  ye  be- 
lieve if  I  tell  you  of  heavenly  things  ? 

13  And  no  man  hath  ascended  up 
to  heaven,  but  he  that  came  down  from 
heaven,  even  the  Son  of  man  which 
is  in  heaven. 

14  And  as  *  Moses  lifted  up  the  ser- 
pent in  the  wUdemess,  even  so  must 
the  Son  of  man  be  lifted  up  : 

15  That  whosoever  believeth  in  him 
should  not  perish,  but  have  eternal 
Ufe. 

16  For  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that 


Numb.  xxi.  8,  seq. 


122 


HARMONY    OF 


[part   III. 


^  22.  Our  Lord's  discourse 


MATTHEW. 


MARK. 


^  23.   Jesus  remains  in  Judea  and  baptizes. 


SEC.  22,  23.] 


THE    GOSPELS. 


123 


with  Nicoderaus.     Jerusalem. 


LUKE. 


JOHN. 
CH.  III.    1-2L 
whosoever  believeth  in  him,  should 
not  perish,  but  have  everlasting  life. 

17  For  God  sent  not  his  Son  into 
the  world  to  condemn  the  world,  but 
that  the  world  through  him  might  be 
saved. 

18  He  that  believeth  on  him,  is  not 
condemned :  but  he  that  believeth  not, 
is  condemned  already,  because  he 
hath  not  believed  in  the  name  of  the 
only  begotten  Son  of  God. 

19  And  this  is  the  condemnation, 
that  light  is  come  into  the  world,  and 
men  loved  darkness  rather  than  light, 
because  their  deeds  were  evil. 

20  For  every  one  that  doeth  evil 
hateth  the  light,  neither  cometh  to  the 
light,  lest  his  deeds  should  be  re- 
proved. 

21  But  he  that  doeth  truth,  cometh 
to  the  light,  that  his  deeds  may  be 
made  manifest,  that  they  are  wrought 
in  God. 


Further  testimony  of  John  the  Baptist. 


CH.  III.    22-36. 

22  After  these  things  came  Jesus 
and  his  disciples  into  the  land  of 
Judea ;  and  there  he  tarried  with  them, 
and  baptized. 

23  And  John  also  was  baptizing  in 
^non,  near  to  Salim,  because  there 
was  much  water  there  :  and  they 
came,  and  were  baptized. 

24  For  John  was  not  yet  cast  into 
prison. 

25  Then  there  arose  a  question  be- 
tween some  of  John's  disciples  and 
the  Jews,  about  purifying. 

26  And  they  came  unto  John  and 
said  unto  him,  Rabbi,  he  that  was 
with  thee  beyond  Jordan,  to  whom 
thou  bearest  witness,  behold,  the  same 
baptizeth,  and  all  men  come  to  him. 

27  John  answered  and  said,  A  man 
can  receive  nothing,  except  it  be  given 
him  from  heaven. 

28  Ye  yourselves  bear  me  witness, 
that  I  said,  I  am  not  the  Christ,  but 
that  I  am  sent  before  him. 

29  He  that  hath  the  bride,  is  the 
bridegroom :  but  the  friend  of  the 
bridegroom,  which  standeth  and  hear- 


124 


HARMONY    OF 


[part   III. 


§  23.   Jesus  remains  in  Judea  and  baptizes. 


MATTHEW. 


MARK. 


§  24.   Jesus  departs  into  Galilee 


CH. IV.     12. 


12  Now,  when  Jesus  had  heard  that 
John  was  cast  into  prison,  he  depart- 
ed into  Galilee. 

CH.  XIV.   3-5. 

3  For  Herod  had  laid  hold  on  John, 
and  bound  him,  and  put  him  in  prison 
for  Herodias'  sake,  his  brother  Philip's 
wife. 

4  For  John  said  unto  him,  It  is  not 
lawful  for  thee  to  have  her. 

5  And  when  he  would  have  put  him 
to  death,  he  feared  the  multitude,  be- 
cause they  counted  him  as  a  prophet. 


CH. 


14. 


14  Now,  after  that  John  was  put 
in  prison,  Jesus  came  into  Galilee, 
CH.  VI.    17-20. 

17  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and 
bound  him  in  prison  for  Herodias' 
sake,  his  brother  Philip's  wife  :  for  he 
had  married  her. 

18  For  John  had  said  unto  Herod, 
It  is  not  lawful  for  thee  to  have  thy 
brother's  wife. 

19  Therefore  Herodias  had  a  quar- 
rel against  him,  and  would  have  killed 
him  ;  but  she  could  not : 

20  For  Herod  feared  John,  know- 
ing that  he  was  a  just  man  and  an|holy, 
and  observed  him  :  and  when  he  heard 
him,  he  did  many  things,  and  heard 
him  gladly. 


SEC.  23,  24.] 


THE    GOSPELS. 


125 


Further  testimony  of  John  the  Baptist. 


LUKE. 


JOHN. 

CH.  III.   22-36. 

eth  him,  rejoiceth  greatly,  because  of 

the  bridegroom's  voice  :  this  my  joy 

therefore  is  fulfilled. 

30  He  must  increase,  but  I  must 
decrease. 

31  He  that  cometh  from  above,  is 
above  all :  he  that  is  of  the  earth  is 
earthly,  and  speaketh  of  the  earth  :  he 
that  cometh  from  heaven  is  above  all. 

32  And  what  he  hath  seen  and 
heard,  that  he  testifieth  ;  and  no  man 
receiveth  his  testimony. 

33  He  that  hath  received  his  testi- 
mony, hath  set  to  his  seal  that  God  is 
true. 

34  For  he  w^hom  God  hath  sent, 
speaketh  the  words  of  God  :  for  God 
giveth  not  the  Spirit  by  measure  unto 
him. 

35  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  his  hand. 

36  He  that  believeth  on  the  Son 
hath  everlasting  life :  and  he  that 
believeth  not  the  Son,  shall  not  see 
life  ;  but  the  wrath  of  Grod  abideth 
on  him. 


after  John's  imprisonment. 


CH.  IV.    14. 


14  And  Jesus  returned  in  the  pow- 
er of  the  Spirit  into  Galilee  : 


cH.  III.    19,  20. 

19  But  Herod  the  tetrarch,  being 
reproved  by  him  for  Herodias  his 
brother  Philip's  wife,  and  for  all  the 
evils  which  Herod  had  done, 

20  Added  yet  this  above  all,  that  he 
shut  up  John  in  prison. 


CH.  IV.    1-3. 
When  therefore   the   Lord   knew 
how  the  Pharisees  had  heard  that 
Jesus  made  and  baptized  more  disci- 
ples than  John, 

2  (Though  Jesus  himself  baptized 
not,  but  his  disciples,) 

3  He    left    Judea,    and    departed 
again  into  Gahlee. 


126 


HARMONY    OF 


[part    III. 


^  25.  Our  Lord's  discourse  with  the  Samaritan  woman. 


MATTHEW. 


MARK. 


SEC.  25.] 


THE    GOSPELS. 


127 


Many  Samaritans  believe  on  him.     Shechem  or  Neapolis. 


LUKE. 


JOHN. 
CH,  IV.   4-42. 

4  And  he  must  needs  go  through 
Samaria. 

5  Then  cometh  he  to  a  city  of 
Samaria,  which  is  called  Sychar,  near 
to  the  parcel  of  ground  that  Jacob 
gave  to  his  son  Joseph. 

6  Now  Jacob's  well  was  there. 
Jesus  therefore  being  wearied  with 
his  journey,  sat  thus  on  the  well :  and 
it  was  about  the  sixth  hour. 

7  There  cometh  a  woman  of  Sa- 
maria to  draw  water ;  Jesus  saith 
unto  her.  Give  me  to  drink. 

8  (For  his  disciples  were  gone 
away  unto  the  city  to  buy  meat.) 

9  Then  saith  the  woman  of  Sama- 
ria unto  him,  How  is  it  that  thou,  be- 
ing a  Jew,  askest  drink  of  me,  which 
am  a  woman  of  Samaria?  for  the 
Jews  have  no  dealings  with  the  Sa- 
maritans. 

10  Jesus  answered  and  said  unto 
her.  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee, 
Give  me  to  drink ;  thou  wouldest  have 
asked  of  him,  and  he  would  have 
given  thee  living  water. 

11  The  woman  saith  unto  him.  Sir, 
thou  hast  nothing  to  draw  with,  and 
the  well  is  deep  :  from  whence  then 
hast  thou  that  living  water  ? 

12  Art  thou  greater  than  our  father 
Jacob,  which  gave  us  the  well,  and 
drank  thereof  himself,  and  his  children, 
and  his  cattle  1 

13  Jesus  answered  and  said  unto 
her.  Whosoever  drinketh  of  this 
water,  shall  thirst  again  : 

14  But  whosoever  drinketh  of  the 
water  that  I  shall  give  him,  shall  never 
thirst ;  but  the  water  that  I  shall  give 
him,  shall  be  in  him  a  well  of  water 
springing  up  into  everlasting  life. 

15  The  woman  saith  unto  him, 
Sir,  give  me  this  water,  that  I  thirst 
not,  neither  come  hither  to  draw. 

16  Jesus  saith  unto  her.  Go  call 
thy  husband,  and  come  hither. 

17  The  woman  answered  and  said, 
I  have  no  husband.  Jesus  said  unto 
her,  Thou  hast  well  said,  I  have  no 
husband  : 

18  For   thou    hast  had  five  hus 


128 


HARMONY    OF 


[part   III. 


^  25.  Our  Lord's  discourse  with  the  Samaritan  woman. 


MATTHEW. 


MARK. 


SEC.  25.] 


THE    GOSPELS. 


129 


Many  Samaritans  believe  on  him.     Shechem  or  Neapolis. 


LUKE. 


JOHN. 

CH.  IV.   4-42. 

bands,  and  he  whom  thou  now  hast,  is 

not  thy  husband  :  in  that  saidst  thou 

truly. 

19  The  woman  saith  unto  him.  Sir, 
I  perceive  that  thou  art  a  prophet. 

20  Our  fathers  worshipped  in  this 
mountain  ;  and  ye  say ,  that  in  Jerusa- 
lem is  the  place  where  men  ought  to 
worship. 

21  Jesus  saith  unto  her,  Woman, 
believe  me,  the  hour  cometh,  when 
ye  shall  neither  in  this  mountain,  nor 
yet  at  Jerusalem,  worship  the  Father. 

22  Ye  worship  ye  know  not  what : 
we  know  what  we  worship,  for  salva- 
tion is  of  the  Jews. 

23  Bat  the  hour  cometh,  and  now 
is,  when  the  true  worshippers  shall 
worship  the  Father  in  spirit  and  in 
truth  :  for  the  Father  seeketh  such  to 
worship  him. 

24  God  is  a  Spirit :  and  they  that 
worship  him,  must  worship  him  in 
spirit  and  in  truth. 

25  The  woman  saith  unto  him,  1 
know  that  Messias  cometh,  which  is 
called  Christ ;  when  he  is  come,  he 
will  tell  us  all  things. 

26  Jesus  saith  unto  her,  I  that 
speak  unto  thee  am  he. 

27  And  upon  this  came  his  disci- 
ples, and  marvelled  that  he  talked 
with  the  woman  :  yet  no  man  said, 
What  seekest  thou  ?  or.  Why  talkest 
thou  with  her  ? 

28  The  woman  then  left  her  water- 
pot,  and  went  her  way  into  the  city, 
and  saith  to  the  men, 

29  Come,  see  a  man  which  told  me 
all  things  that  ever  I  did  :  is  not  this 
the  Christ  ? 

30  Then  they  went  out  of  the  city, 
and  came  unto  him. 

31  In  the  mean  while  his  disciples 
prayed  him,  saying.  Master,  eat. 

32  But  he  said  unto  them,  1  have 
meat  to  eat  that  ye  know  not  of. 

33  Therefore  said  the  disciples  one 
to  another,  Hath  any  man  brought  him 
aught  to  eat  ? 

34  Jesus  saith  unto  them,  My  meat 
is  to  do  the  will  of  him  that  sent  me, 
and  to  finish  his  work. 


130 


HARMONY    OF 


[part    III. 


^  25.  Our  Lord's  discourse  with  the  Samaritan  woman. 


MATTHEW. 


MARK. 


^  26.   Jesus  teaches 


CH.  IV.     17. 
17  From  that  time  Jesus  began  to 
preach,  and  to  say,  Repent :  for  tiiie 
kingdom  of  heaven  is  at  hand. 


CH.  I.    14.,  15. 
preaching  the  gospel  of  the  kingdom 
of  God, 

15  And  saying,  The  time  is  ful- 
filled, and  the  kmgdom  of  God  is  at 
hand  ;  repent  ye,  and  believe  the  gos- 
pel. 


^  27.   Jesus,  again  at  Cana,  heals  the  son 


SEC.  25,  26,  27.] 


THE    GOSPELS. 


131 


Many  Samaritans  believe  on  him.     Shechem  or  Neapolis. 


LUKE. 


JOHN. 
CH.  IV.   4-42. 

35  Say  not  ye.  There  are  yet  four 
months,  and  then  cometh  harvest? 
behold,  I  say  unto  you.  Lift  up  your 
eyes,  and  look  on  the  fields  ;  for  they 
are  white  already  to  harvest. 

36  And  he  that  reapeth  receiveth 
wages,  and  gathereth  fruit  unto  life 
eternal :  that  both  he  that  soweth, 
and  he  that  reapeth,  may  rejoice 
together. 

37  And  herein  is  that  saying  true, 
One  soweth,  and  another  reapeth. 

38  I  sent  you  to  reap  that  where- 
on ye  bestowed  no  labor  :  other  men 
labored,  and  ye  are  entered  into  their 
labors. 

39  And  many  of  the  Samaritans  of 
that  city  believed  on  him  for  the  say- 
ing of  the  woman,  which  testified, 
He  told  me  all  that  ever  I  did. 

40  So  when  the  Samaritans  were 
come  unto  him,  they  besought  him 
that  he  would  tarry  with  them  :  and 
he  abode  there  two  days. 

41  And  many  more  believed,  be- 
cause of  his  own  word  ; 

42  And  said  unto  the  woman.  Now 
we  beUeve,  not  because  of  thy  say- 
ing :  for  we  have  heard  him  ourselves, 
and  know  that    this  is    indeed   the 


publicly  in  Galilee. 


CH.  IV.    14,  15. 
and  there  went  out  a  fame  of  :,him 
through  all  the  region  round  about. 

15  And  he  taught  in  their  syna- 
gogues, being  glorified  of  all. 


CH.  IV.    43-45. 

43  Now,  after  two  days  he  depart- 
ed thence,  and  went  into  Galilee. 

44  For  Jesus  himself  testified,  that 
a  prophet  hath  no  honor  in  his  own 
country. 

45  Then  when  he  was  come  into 
Galilee,  the  GaUleans  received  him, 
having  seen  all  the  things  that  he  did 
at  Jerusalem  at  the  feast:  for  they 
also  went  unto  the  feast. 


of  a  nobleman  lying  ill  at  Capernaum.     Cana  of  Galilee. 


CH.  IV.   46-54. 

46  So  Jesus  came  again  into  Cana 
of  Galilee,  where  he  made  the  water 
wine.  And  there  was  a  certain  noble- 
man, whose  son  was  sick  at  Caper- 
naum. 

47  When  he  heard  that  Jesus  was 


132 


HARMONY    OF 


[part  III. 


^  27.   Jesus,  again  at  Cana,  heals  the  son 


MATTHEW. 


MARK. 


^  28.  Jesus  is  rejected  at  Nazareth, 


SEC.  27,  28.] 


THE    GOSPELS. 


133 


of  a  nobleman  lying  ill  at  Capernaum.     Gana  of  Galilee. 


LUKE. 


JOHN. 
CH.  IV.  46-54. 
come  out  of  Judea  into  Galilee,  he 
went  unto  him,  and  besought  him  that 
he  would  come  down,  and  heal  his 
son  :  for  he  was  at  the  point  of 
death. 

48  Then  said  Jesus  unto  him,  Ex- 
cept ye  see  signs  and  wonders,  ye  will 
not  believe. 

49  The  nobleman  saith  unto  him. 
Sir,  come  down  ere  my  child  die. 

50  Jesus  saith  unto  him.  Go  thy 
way  ;  thy  son  liveth.  And  the  man 
believed  the  word  that  Jesus  had 
spoken  unto  him,  and  he  went  his 
way. 

51  And  as  he  was  now  going  down, 
his  Servants  met  him,  and  told  him, 
saying.  Thy  son  liveth. 

52  Then  inquired  he  of  them  the 
hour  when  he  began  to  amend.  And 
they  said  unto  him.  Yesterday  at  the 
seventh  hour  the  fever  left  him. 

53  So  the  father  knew  that  it  was 
at  the  same  hour,  in  the  which  Jesus 
said  unto  him,  Thy  son  liveth  :  and 
himself  beUeved,  and  his  whole 
house. 

54  This  is  again  the  second  mira- 
cle that  Jesus  did,  when  he  was  come 
out  of  Judea  into  Galilee. 


and  fixes  his  abode  at  Capernaum. 


CH.  IV.    16-31. 

16  And  he  came  to  Nazareth,  where 
he  had  been  brought  up  :  and,  as  his 
custom  was,  he  went  into  the  syna- 
gogue on  the  sabbath-day,  and  stood 
up  for  to  read. 

17  And  there  was  delivered  unto 
him  the  book  of  the  prophet  Esaias. 
And  when  he  had  opened  the  book, 
he  found  the  place  where  it  was  writ- 
ten,* 

18  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to 
preach  the  gospel  to  the  poor  ;  he 
hath  sent  me  to  heal  the  broken- 
hearted, to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to 
the  bUnd,  to  set  at  liberty  them  that 
are  bruised, 


*  Is.  Ixi.  1,  and  Iviii.  6. 


10 


134 


HARMONY    OF 


[part   III. 


^  28.  Jesus  is  rejected  at  Nazareth. 


MATTHEW. 
CH.  IV.    13-16. 


MARK. 


L/uke  iv.  20.  sat  dovm.'\  The  service  of  the  synagogue  consisted  of  reading  the 
scriptures,  prayer,  and  preaching.  The  posture  in  which  the  latter  was  performed, 
whether  in  the  synagogue  or  elsewhere,  (see  Matth.  v.  1  ;  lAike  v.  3,)  was  sitting. 
Accordingly  when  our  Savior  had  read  the  portion  of  scripture,  in  the  synagogue  at 
Nazareth,  of  which  he  was  a  member,  having  been  brought  up  in  that  city,  and  then, 
instead  of  retiring  to  his  place,  sat  down  in  the  desk  or  pulpit,  it  is  said  "the  eyes  of 
all  that  were  present  were  fastened  upon  him,"  because  they  perceived,  by  his  posture, 
that  he  was  about  to  preach  to  them.    See  also  Acts  xiii.  14, 15.     Jennings,  Ant.  375. 


SEC.  28.] 


THE    GOSPELS. 


135 


and  fixes  his  abode  at  Capernaum. 


LUKE. 
CH.  IV.    16-31. 

19  To  preach  the  acceptable  year 
of  the  Lord. 

20  And  he  closed  the  book,  and  he 
gave  it  again  to  the  minister,  and  sat 
down.  And  the  eyes  of  all  them  that 
were  in  the  synagogue  were  fastened 
on  him. 

21  And  he  began  to  say  unto  them, 
This  day  is  this  scripture  fulfilled  in 
your  ears. 

22  And  all  bare  him  witness,  and 
wondered  at  the  gracious  words  which 
proceeded  out  of  his  mouth.  And 
they  said,  Is  not  this  Joseph's  son  ? 

23  And  he  said  unto  them.  Ye  will 
surely  say  unto  me  this  proverb.  Phy- 
sician, heal  thyself:  whatsoever  we 
have  heard  done  in  Capernaum,  do 
also  here  in  thy  country. 

24  And  he  said.  Verily,  I  say  unto 
you.  No  prophet  is  accepted  in  his 
own  country. 

25  But  I  tell  you  of  a  truth,  many 
widows  were  in  Israel  in  the  days  of 
Elias,  when  the  heaven  was  shut  up 
three  years  and  six  months,  when 
great  famine  was  throughout  all  the 
land  : 

26  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city 
of  Sidon,  unto  a  woman  that  was  a 
widow.* 

27  And  many  lepers  were  in  Israel 
in  the  time  of  Eliseus  the  prophet ;  and 
none  of  them  was  cleansed,  saving 
Naaman  the  Syrian.'' 

28  And  all  they  in  the  synagogue, 
when  they  heard  these  things,  were 
filled  with  wrath, 

29  And  rose  up,  and  thrust  him  out 
of  the  city,  and  led  him  unto  the  brow 
of  the  hill,  (whereon  their  city  was 
built,)  that  they  might  cast  him  down 
headlong. 


JOHN, 


*  1  Kings  xvii.  1,9. 


*>  2  Kings  V.  14. 


Ijuke  iv.  20.  to  the  minister.]  This  word  denotes  only  a  subordinate  officer,  who 
attended  the  minister  and  obeyed  his  orders  in  what  concerned  the  more  servile  part  of 
the  work.  Among  other  things  he  had  charge  of  the  sacred  books,  and  deUvered  them 
to  those  to  whom  he  was  commanded  by  his  superiors  to  deliver  them.  After  the  read- 
ing was  over,  he  deposited  them  in  their  proper  place.    Campbell,  in  loc. 


136 


HARMONY    OF 


[part    III. 


^  28.  Jesus  is  rejected  at  Nazareth, 


MATTHEW. 
CH.  IV.    13-16. 


13  And  leaving  Nazareth,  he  came 
and  dwelt  in  Capernaum,  which  is 
upon  the  sea-coast,  in  the  borders  of 
Zabulon  and  Nephthalim  ; 

14  That  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet, 
saying,' 

15  The  land  of  Zabulon,  and  the 
land  of  Nephthalim,  hy  the  way  of 
the  sea,  beyond  Jordan,  Galilee  of  the 
Gentiles : 

16  The  people  which  sat  in  dark- 
ness, saw  great  light ;  and  to  them 
which  sat  in  the  region  and  shadow 
of  death,  light  is  sprung  up. 


MARK. 


^  29.  The  call  of  Simon  Peter  and  Andrew,  and  of  James 


CH.  IV.    18-22. 

18  And  Jesus,  walking  by  the  sea 
of  Galilee,  saw  two  brethren,  Simon 
called  Peter,  and  Andrew  his  brother, 


CH.  I.    16-20. 
16  Now  as  he  walked  by  the  sea  of 
Galilee,  he  saw  Simon,  and  Andrew 
his  brother. 


»  Is.  ix.  1. 


Matth.  iv.  18.  walking. ^  Matthew  says  that  the  disciples  were  called  by  Christ 
while  walking  by  the  sea,  because  that  calling  followed  the  walk  by  the  sea.  "  We  say 
that  a  thing  was  done  by  one  walking  in  this  or  that  place,  because  he  took  such  a 
walk,  whether  he  who  did  the  act  was  then  walking,  or  sitting  or  standing."  Spanh. 
dub.  bcxii.  v.  2.  This  remark  reconciles  "walking,"  Matth.  iv.  18.  with  " stood,^^ 
Luke  V.  1.  A  like  remark  may  be  made  with  respect  to  the  passages  placed  par- 
allel to  Luke  V.  6.  Jesus  is  concisely  represented  as  if  he  had  at  first  seen  Peter 
and  Andrew  casting  a  net  into  the  sea,  because  they  were  employed  thus  in  conse- 
quence of  the  interview. 

Luke  does  not  deny  that  more  than  Simon  were  seen,  nor  does  he  afiirm  that  Simon 


SEC.  28,  29.] 


THE   GOSPELS. 


137 


and  fixes  his  abode  at  Capernaum. 


LUKE. 
CH.  IV.    16-31. 

30  But    he,   passing  through  the 
midst  of  them,  went  his  way, 

31  And  came  down  to  Capernaum, 
a  city  of  Galilee, 


JOHN. 


and  John,  with  the  miraculous  draught  of  fishes.     Near  Capernaum. 


CH.  V.    1-11. 
And  it  came  to  pass,  that  as  the 
people  pressed  upon  him  to  hear  the 
word  of  God,  he  stood  by  the  lake  of 
Gennesaret, 

2  And  saw  two  ships  standing  by 
the  lake :  but  the  fishermen  were 
gone  out  of  them,  and  were  washing 
their  nets. 

3  And  he  entered  into  one  of  the 
ships,  which  was  Simon's,  and  prayed 
him  that  he  would  thrust  out  a  little 
from  the  land.  And  he  sat  down,  and 
taught  the  people  out  of  the  ship. 

4  Now,  when  he  had  left  speak- 
ing, he  said  unto  Simon,  Launch  out 
into  the  deep,  and  let  down  your  nets 
for  a  draught. 

5  And  Simon,  answering,  said  unto 
him,  Master,  we  have  toiled  all  the 
night,  and  have  taken  nothing  ;  never- 
theless, at  thy  word  I  will  let  down 
the  net. 


alone  was  seen.  Indeed  our  Lord  is  said  to  have  seen  two  ships  by  the  lake.  The 
calling  of  others  besides  Simon  not  only  is  not  denied  by  Luke,  but  is  sufiiciently  indi- 
cated in  V.  11.  The  words  of  Matthew  {v.  21)  "  going  on  from  thence,"  are  not  to  be 
understood  as  implying  a  great  distance,  but  as  relating  to  the  neighboring  shore. 
Matthew  relates  the  principal  fact,  the  calling  and  the  following ;  Luke  has  the  accom- 
panying circumstances.  And  there  is  a  remarkable  harmony  between  them.  Matthew 
fecords  the  repairing  of  their  nets  by  the  fishermen  ;  Luke  shows  how  they  became 
broken,  —  by  the  great  draught  they  had  taken.  What  is  related  by  Luke,  is  not  de- 
nied by  Matthew,  but  omitted  only.  Nothing,  indeed,  is  more  common  than  to  find  the 
omission  of  some  supplied  by  the  other  Evangelists.    Newcome. 


138 


HARMONY    OF 


[part  hi. 


^  29.  The  call  of  Simon  Peter  and  Andrew,  and  of  James 


MATTHEW. 

CH.  IV.    18-22. 


casting-  a  net  into  the  sea;  for  they 
were  fishers. 

19  And  he  saith  unto  them,  Follow 
me,  and  I  will  make  you  fishers  of 
men. 

20  And  they  straightway  left  their 
nets,  and  followed  him. 

21  And  going  on  from  thence,  he 
saw  other  two  brethren,  James  the  son 
of  Zebedee,  and  John  his  brother,  in 
a  ship  with  Zebedee  their  father, 
mending  their  nets:  and  he  called 
them. 

22  And  they  immediately  left  the 
ship,  and 
him. 


their  father,  and  followed 


MARK. 
CH.  I.    16-20. 


casting  a  net  into  the  sea : 
for  they  were  fishers. 

17  And  Jesus  said  unto  them.  Come 
ye  after  me,  and  I  will  make  you  to 
become  fishers  of  men. 

18  And  straightway  they  forsook 
their  nets,  and  followed  him. 

19  And  when  he  had  gone  a  little 
farther  thence,  he  saw  James  the  son 
of  Zebedee,  and  John  his  brother,  who 
also  were  in  the  ship  mending  their 
nets. 

20  And  straightway  he  called  them : 
and  they  left  their  father  Zebedee  in 
the  ship  with  the  hired  servants,  and 
went  after  him. 


^  30.  The  healing  of  a  demoniac 


CH.  I.   21-28. 

21  And  they  went  into  Capernaum ; 
and  straightway  on  the  Sabbath-day 
he  entered  into  the  synagogue  and 
taught. 

22  And  they  were  astonished  at  his 
doctrine  :  for  he  taught  them  as  one  that 
had  authority,  and  not  as  the  scribes. 

23  And  there  was  in  their  synar 
gogue  a  man  with  an  unclean  spirit ; 
and  he  cried  out, 

24  Saying,  Let  us  alone ;  what 
have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth?  art  thou  come  to  de- 


Matth.  iv.  21,  with  Zebedee  their  father.']  The  death  of  Zebedee  is  nowhere  men- 
tioned in  the  gospels  ;  yet  an  undesigned  coincidence,  and  proof  of  the  veracity  of  the 
Evangelists,  is  evident  by  comparing  this  place  with  others,  in  which  his  death  is  tacitly 
alluded  to.    Thus,  in  Chap.  viii.  21,  it  is  related  that  "  another  of  his  disciples  said 


SEC.  29,  30.] 


THE    GOSPELS. 


139 


and  John,  with  the  miraculous  draught  of  fishes.     Near  Capernaum. 


LUKE. 

CH.   V.     1-11. 

6  And  when  they  had  this  done, 
they  enclosed  a  great  multitude  of 
fishes  :  and  their  net  brake. 

7  And  they  beckoned  unto  their 
partners,  which  were  in  the  other 
ship,  that  they  should  come  and  help 
them.  And  they  came,  and  filled  both 
the  ships,  so  that  they  began  to  sink. 

8  When  Simon  Peter  saw  it,  he 
fell  down  at  Jesus'  knees,  saying,  De- 
part from  me  ;  for  I  am  a  sinful  man, 
0  Lord. 

9  For  he  was  astonished,  and  all 
that  were  with  him,  at  the  draught  of 
the  fishes  which  they  had  taken  : 

10  And  so  was  also  James  and 
John  the  sons  of  Zebedee,  which  were 
partners  with  Simon.  And  Jesus  said 
unto  Simon,  Fear  not :  from  hence- 
forth thou  shalt  catch  men. 

11  And  when  they  had  brought 
their  ships  to  land,  they  forsook  all, 
and  followed  him. 


JOHN. 


in  the  Synagogue.      Capernaum. 


CH.  IV.   31-37. 


and  taught  them  on  the  Sabbath-days. 

32  And  they  were  astonished  at 
his  doctrine  :  for  his  word  was  with 
power. 

33  And  in  the  synagogue  there  was 
a  man  which  had  a  spirit  of  an  un- 
clean devil ;  and  he  cried  out  with  a 
loud  voice, 

34  Saying,  Let  us  alone ;  what 
have  we  to  do  with  thee,  thou  Jesus 


unto  him,  Lord,  suffer  me  first  to  go  and  hury  my  father  ;  "  and  in  Chap.  xx.  20,  it  is 
said,  "  Then  came  to  him  the  mother  of  Zebedee's  children,  with  her  sons,  worship- 
ping him."  &c.  See  also  Chap,  xxvii.  55.  Blunt,  Veracity  of  the  Gospels,  Sec.  1. 2. 
See  note  on  Mark  vi.  3  ;  Post,  §  55. 


140 


HARMONY   OF 


[part    III, 


^  30.  The  healing  of  a  demoniac 


MATTHEW. 


MARK. 
CH.  I.   21-28. 
stroy  us  ?    I  know  thee  who  thou  art, 
the  Holy  One  of  God. 

25  And  Jesus  rebuked  him,  saying, 
Hold  thy  peace,  and  come  out  of  him. 

26  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  a  loud 
voice,  he  came  out  of  him. 

27  And  they  were  all  amazed,  inso- 
much that  they  questioned  among 
themselves,  saying.  What  thing  is 
this  ?  what  new  doctrine  is  this  1  for 
with  authority  commandeth  he  even 
the  unclean  spirits,  and  they  do  obey 
him. 

28  And  immediately  his  fame  spread 
abroad  throughout  all  the  region  round 
about  Galilee. 


^  31.  The  healing  of  Peter's  wife's  mother 


CH.  VIII.   14-17. 


14  And  when  Jesus  was  come  into 
Peter's  house,  he  saw  his  wife's 
mother  laid,  and  sick  of  a  fever. 

15  And  he  touched  her  hand,  and 
the  fever  left  her  :  and  she  arose,  and 
ministered  unto  them. 

16  When  the  even  was  come,  they 
brought  unto  him  many  that  were 
possessed  with  devils  :  and  he  cast 
wit  the  spirits  with  his  word,  and 
healed  all  that  were  sick  ; 

17  That  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet, 
saying,^  Himself  took  our  infirmities, 
and  bare  our  sicknesses. 


CH.  I.   29-34. 

29  And  forthwith,  when  they  were 
come  out  of  the  synagogue,  they  en- 
tered into  the  house  of  Simon  and 
Andrew,  with  James  and  John. 

30  But  Simon's  wife's  mother  lay 
sick  of  a  fever ;  and  anon  they  teU 
him  of  her. 

31  And  he  came  and  took  her  by 
the  hand,  and  lifted  her  up  ;  and  im- 
mediately the  fever  left  her,  and  she 
ministered  unto  them. 

32  And  at  even  when  the  sun  did 
set,  they  brought  unto  him  all  that 
were  diseased,  and  them  that  were 
possessed  with  devils. 

33  And  all  the  city  was  gathered 
together  at  the  door. 

34  And  he  healed  many  that  were 
sick  of  divers  diseases,  and  cast  out 
many  devils ;  and  suffered  not  the 
devils  to  speak,  because  they  knew 
him. 


^  32.  Jesus  with  his  disciples 


CH.  IV.    23-25. 


CH.  I.    35-39. 

35  And  in  the  morning,  rising  up  a 
great  while  before  day,  he  went  out 


»  Is.  liii.  4. 


Mark  i.  26.  torn  him.]  There  is  no  inconsistency  between  this  place,  and  the  last 
clause  of  Luke  iv.  35.  The  word  translated  torn,  signifies  to  move,  agitate,  convulse. 
It  occurs  only  twice  in  the  Septuagint.  In  2.  Sam.  xxii.  8,  the  Hebrew  signifies  to  be 
shaken,  tU  in  terra  motu.    In  Jer.  iv.  19,  it  is  applied  to  commotion  of  mind.    Here, 


SEC.  30,  31,  32.] 


THE    GOSPELS. 


141 


in  the  Synagogue.      Capernaum, 


LUKE. 
CH.  IV.    31-37. 
of  Nazareth  1   art  thou  come   to  de- 
stroy us  ?  I  know  thee  who  thou  art, 
the  Holy  One  of  God. 

35  And  Jesus  rebuked  him,  say- 
ing, Hold  thy  peace,  and  come  out  of 
him.  And  when  the  devil  had  thrown 
him  in  the  midst,  he  came  out  of  him, 
and  hurt  him  not. 

36  And  they  were  all  amazed, 
and  spake  among  themselves,  saying, 
What  a  word  is  this !  for  with  author- 
ity and  power  he  commandeth  the  un- 
clean spirits,  and  they  come  out. 

37  And  the  fame  of  him  went  out 
into  every  place  of  the  country  round 
about. 


JOHN. 


and  many  others.      Capernaum. 


CH.  IV.    38-41. 

38  And  he  arose  out  of  the  syna- 
gogue, and  entered  into  Simon's  house. 
And  Simon's  wife's  mother  was  taken 
with  a  great  fever ;  and  they  besought 
him  for  her. 

39  And  he  stood  over  her,  and  re- 
buked the  fever  ;  and  it  left  her  :  and 
immediately  she  arose  and  ministered 
unto  them. 

40  Now,  when  the  sun  was  setting, 
all  they  that  had  any  sick  with  divers 
diseases,  brought  them  unto  him  :  and 
he  laid  his  hands  on  every  one  of 
them,  and  healed  them. 

41  And  devils  also  came  out  of 
many,  crying  out,  and  saying,  Thou 
art  Christ  the  Son  of  God.  And  he, 
rebuking  them,  suffered  them  not  to 
speak  :  for  they  knew  that  he  was 
Christ. 


goes  from  Capernaum  throughout  Galilee, 


CH.  IV.    42-44. 
42  And  when  it  was  day,  he  de- 
parted, and  went  into  a  desert  place  ; 


the  demoniac  was  violently  agitated  ;  but  the  agitation  left  no  lasting  bad  effect ;  he 
was  restored  to  perfect  health  and  soundness.    Newcome. 

Luke  iv.  42.  when  it  was  day.]  This  clause  may  be  rendered  "  when  the  day  was 
coming  on,"  and  thus  be  reconciled  with  the  words  of  Mark,  who  says  it  was  a  great 
while  before  day,  namely,  before  broad  day-light.    Scott,  in  loc. 


142 


HARMONY    OF 


[part    III. 


^  32.  Jesus  with  his  disciples 


MATTHEW. 
CH.  IV.    23-25. 


23  And  Jesus  went  about  all  Gali- 
lee, teaching^  in  their  synagogues, 
and  preaching  the  gospel  of  the  king- 
dom, and  healing  all  manner  of  sick- 
ness, and  all  manner  of  disease  among 
the  people. 

24  And  his  fame  went  throughout 
all  Syria  :  and  they  brought  unto  him 
all  sick  people  that  were  taken  with 
divers  diseases  and  torments,  and  those 
which  were  possessed  with  devils,  and 
those  which  were  lunatic,  and  those 
that  had  the  palsy  ;  and  he  healed 
them. 

25  And  there  followed  him  great 
multitudes  of  people  from  Galilee,  and 
from  Decapolis,  and  from  Jerusalem, 
and  from  Judea,  and  from  beyond 
Jordan. 


MARK. 
CH.  I.    35-39. 
and  departed  into  a  solitary  place,  and 
there  prayed. 

36  And  Simon,  and  they  that  were 
with  him,  followed  after  him. 

37  And  when  they  had  found  him, 
they  said  unto  him,  All  men  seek  for 
thee. 

38  And  he  said  unto  them.  Let  us 
go  into  the  next  towns,  that  I  may 
preach  there  also  :  for  therefore  came 
I  forth. 

39  And  he  preached  in  their  syna- 
gogues throughout  all  Galilee,  and 
cast  out  devils. 


^  33.  The  healing 


CH.  VIII.   2-4. 

2  And  behold,  there  came  a  leper 
and  worshipped  him,  saying-.  Lord,  if 
thou  wilt,  thou  canst  make  me  clean. 

3  And  Jesus  put  forth  his  hand,  and 
touched  him,  saying,  I  will ;  be  thou 
clean.  And  inmiediately  his  leprosy 
was  cleansed. 


4  And  Jesus  saith  unto  him.  See 
thou  tell  no  man  :  but  go  thy  way. 


CH,  I.    40-45. 

40  And  there  came  a  leper  to  him, 
beseeching  him,  and  kneeling  down 
to  him,  and  saying  unto  him.  If  thou 
wilt,  thou  canst  make  me  clean. 

41  And  Jesus,  moved  with  com- 
passion, put  forth  his  hand,  and 
touched  him,  and  saith  unto  him,  I 
will ;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken, 
immediately  the  leprosy  departed  from 
him,  and  he  was  cleansed. 

43  And  he  straitly  charged  him, 
and  forthwith  sent  him  away  ; 


Matth.  viii.  4.  tell  no  man.^  "  The  miraculous  cure  of  the  leprosy  was  thought  by 
the  Jews  to  be  characteristic  of  the  Messiah  ;  and  therefore  there  was  peculiar  reason 
for  enjoining  this  man  silence."  Benson's  Life  of  Christ,  p.  340.  Newcome.  For 
the  consequences  of  a  premature  full  manifestation  of  himself  as  the  Messiah,  by 
awakening  the  jealousy  of  the  Roman  government,  might,  humanly  speaking,  have 
impeded  his  ministry.  Yet  there  was  great  propriety  in  the  private  exhibition,  to  the 
priesthood,  of  full  proof  that  he  was  the  Messiah  ;  after  which,  their  obstinacy  in 
rejecting  him  was  inexcusable.    In  this,  and  divers  otW  instances  our  Lord  mani- 


SEC.  32,  33.] 


THE    GOSPELS. 


143 


goes  from  Capernaum  throughout  Galilee. 


LUKE. 

CH.  IV.    42-44. 

and  the  people  sought  him,  and  came 

unto   him,  and  stayed  him,  that  he 

should  not  depart  from  them. 


43  And  he  said  unto  them,  I  must 
preach  the  kingdom  of  God  to  other 
cities  also,  for  therefore  am  I  sent. 

44  And  he  preached  in  the  syna- 
gogues of  GalUee. 


JOHN. 


of  a  leper.      Galilee. 


CH.  V.    12-16. 

12  And  it  came  to  pass,  when  he 
was  in  a  certain  city,  behold,  a  man 
full  of  leprosy  :  who,  seeing  Jesus, 
fell  on  his  face,  and  besought  him, 
saying,  Lord,  if  thou  wilt,  thou  canst 
make  me  clean. 

13  And  he  put  forth  his  hand  and 
touched  him,  saying,  I  will :  Be  thou 
clean.  And  immediately  the  leprosy 
departed  from  him. 

14  And  he  charged  him  to  tell  no 
man  :  but  go,  and  shew  thyself  to  the 


fested  his  intent  not  to  be  generally  known  to  the  Jews  as  their  Messiah,  till  the  con- 
summation of  his  ministry.  A  general  announcement  of  his  divine  character  at  the 
outset  would  have  been  productive  of  no  good  ;  on  the  contrary  it  would  have  excited 
the  malice  of  the  Scribes,  Pharisees  and  Herodians  against  him  ;  would  have  favored 
the  conceit  of  the  Jews  that  he  was  to  be  their  temporal  king ;  would  have  awakened 
the  jealousy  of  the  Roman  government ;  and  in  the  natural  course  of  things,  would 
have  prevented  him  from  giving  the  many  miraculous  proofs  which  he  gave  of  his  min- 
istry, and  thus  laying  solid  foimdations  for  faith  in  his  divine  mission  ;  would  have 


144 


HARMONY    OF 


[part   III. 


^  33.  The  healing 


MATTHEW. 

CH.  VIII.    2-4. 
shew  thyself  to  the  priest,  and  offer 
the  gift  that  Moses  commanded,  for  a 
testimony  unto  them. a 


MARK. 
CH.  I.    40-45. 

44  And  saith  unto  him,  See  thou 
say  nothing  to  any  man  ;  but  go  thy 
way,  shew  thyself  to  the  priest,  and 
offer  for  thy  cleansing  those  things 
which  Moses  commanded,  for  a  tes- 
timony unto  them. 

45  Bat  he  went  out,  and  began  to 
publish  it  much,  and  to  blaze  abroad 
the  matter,  insomuch  that  Jesus  could 
no  more  openly  enter  into  the  city, 
but  was  without  in  desert  places  : 
and  they  came  to  him  from  every 
quarter. 


^  34.  The  healing 


CH.  IX.   2-8. 


2  And  behold,  they  brought  to  him 
a  man  sick  of  the  palsy,  lying  on  a 
bed :  and  Jesus,  seeing  their  faith,  said 
unto  the  sick  of  the  palsy.  Son,  be 
of  good  cheer;  thy  sins  be  forgiven 
thee. 


3  And  behold,  certain  of  the  scribes 
said  within  themselves.  This  man 
blasphemeth. 


4  And  Jesus,  knowing  their 
thoughts,  said.  Wherefore  think  ye 
evil  in  your  hearts  1 


CH.  II.     1-12. 
And  again  he  entered  into  Caper- 
naum, after  some  days  ;  and  it  was 
noised  that  he  was  in  the  house. 

2  And  straightway  many  were  gath- 
ered together,  insomuch  that  there  was 
no  room  to  receive  them,  no,  not  so 
much  as  about  the  door :  and  he 
preached  the  word  unto  them. 

3  And  they  come  unto  him,  bring- 
ing one  sick  of  the  palsy,  which  was 
borne  of  four. 

4  And  when  they  could  not  come 
nigh  unto  him  for  the  press,  they 
uncovered  the  roof  where  he  was  : 
and  when  they  had  broken  it  up,  they 
let  down  the  bed  wherein  the  sick  of 
the  palsy  lay. 

5  When  Jesus  saw  their  faith,  he 
said  unto  the  sick  of  the  palsy,  Son, 
thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reasoning  in 
their  hearts, 

7  Why  doth  this  man  thus  speak 
blasphemies?  who  can  forgive  sins 
but  God  only  ? 

8  And  immediately,  when  Jesus 
perceived  in  his  spirit,  that  they  so 
reasoned  within  themselves,  he  said 
unto  them,  Why  reason  ye  these 
things  in  your  hearts  ? 


*  Lev.  xiv.  2,  seq. 


exposed  him  and  his  religion  to  the  charge  of  ostentation,  vanity,  and  love  of  power 
and  display  ;  and  would  have  deprived  the  world  of  that  example  which  he  gave,  of 
meekness,  humility  and  patient  suffering  and  self-denial.  According  to  human  expe- 
rience, an  early  assumption  of  regal  splendor,  supported  by  the  miracles  he  wrought, 


SEC.  33,  34.] 


THE    GOSPELS. 


145 


of  a  leper.     Galilee. 


LUKE. 
CH.  V.    12-16. 
priest,  and  offer  for  thy  cleansing,  ac- 
cording as  Moses  commanded,  for  a 
testimony  unto  them. 

15  But  so  much  the  more  went 
there  a  fame  abroad  of  him :  and  great 
multitudes  came  together  to  hear  and 
to  be  healed  by  him  of  their  infirmi- 
ties. 

16  And  he  withdrew  himself  into 
the  wilderness,  and  prayed. 


JOHN. 


of  a  paralytic.     Capernaum. 


CH.  V.   17-26. 

17  And  it  came  to  pass  on  a  certain 
day,  as  he  was  teaching,  that  there 
were  Pharisees  and  doctors  of  the  law 
sitting  by,  which  were  come  out  of 
every  town  of  Galilee,  and  Judea,  and 
Jerusalem :  and  the  power  of  the 
Lord  was  present  to  heal  them. 

18  And  behold,  men  brought  in  a 
bed  a  man  which  was  taken  with  a 
palsy :  and  they  sought  means  to 
bring  him  in,  and  to  lay  him  before 
him. 

19  And  when  they  could  not  find 
by  what  way  they  might  bring  him 
in,  because  of  the  multitude,  they 
went  upon  the  house-top,  and  let  him 
down  through  the  tiling  with  his 
couch,  into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he 
said  unto  him,  Man,  thy  sins  are  for- 
given thee. 

21  And  the  scribes  and  the  Phari- 
sees began  to  reason,  saying.  Who  is 
this  which  speaketh  blasphemies? 
Who  can  forgive  sins  but  God  alone  ? 

22  But  when  Jesus  perceived  their 
thoughts,  he,  answering,  said  unto 
them.  What  reason  ye  in  your  hearts  ? 


would  have  been  successful,  and  carried  him  to  the  throne  instead  of  the  cross  ;  but  it 
would  have  deprived  the  world  of  the  great  object  of  his  mission.  A  sufficient  num- 
ber were  enlightened  to  attest  his  miracles  and  proclaim  his  religion,  and  enough  were 
left  in  their  ignorance,  to  condemn  and  crucify  him.    See  A.  Clarke,  and  Scott,  in  loc. 


146 


HARMONY    OF 


[part  hi. 


^  34.  The  healing 


MATTHEW. 

CH.   IX.      1-8. 

5  For  whether  is  easier  to  say, 
Thy  sins  be  forgiven  thee  ;  or  to  say, 
Arise,  and  walk? 

6  But  that  ye  may  know  that  the 
Son  of  man  hath  power  on  earth  to 
forgive  sins,  (then  saith  he  to  the  sick 
of  the  palsy,)  Arise,  take  up  thy  bed, 
and  go  unto  thy  house. 

7  And  he  arose,  and  departed  to 
his  house. 

8  But  when  the  multitude  saw  it, 
they  marvelled,  and  glorified  God, 
which  had  given  such  power  unto 
men. 


MARK. 
CH.  II.    1-12. 

9  Whether  is  it  easier  to  say  to  the 
sick  of  the  palsy,  Thy  sins  be  forgiven 
thee  ;  or  to  say.  Arise,  and  take  up 
thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the 
Son  of  man  hath  power  on  earth  to 
forgive  sins,  (he  saith  to  the  sick  of 
the  palsy,) 

111  say  unto  thee.  Arise,  and  take 
up  thy  bed,  and  go  thy  way  into  thy 
house. 

12  And  immediately  he  arose,  took 
up  the  bed,  and  went  forth  before  them 
all ;  insomuch  that  they  were  all 
amazed,  and  glorified  God,  saying, 
We  never  saw  it  on  this  fashion. 


^  35.  The  can 


CH.   IX.     9. 

9  And  as  Jesus  passed  forth  from 
thence,  he  saw  a  man  named  Matthew, 
sitting  at  the  receipt  of  custom  :  and 
he  saith  unto  him,  Follow  me.  And 
he  arose,  and  followed  him. 


CH.  II.    13,  14. 

13  And  he  went  forth  again  by  the 
sea-side ;  and  all  the  multitude  re- 
sorted unto  him,  and  he  taught  them. 

14  And  as  he  passed  by,  he  saw 
L#evi  the  son  of  Alpheus,  sitting  at  the 
receipt  of  custom,  and  said  unto  him, 


Follow  me. 
lowed  him. 


And  he  arose,  and  fol- 


Mark  ii.  14,  Levi.']     When  a  Jew  became  a  Roman  citizen,  he  usually  assumed  a 
Roman  name.      It  is  therefore  supposed  that  Levi  was  the  original  Hebrew,  and 


SEC.  34,  35.] 


THE    GOSPELS. 


147 


of  a  paralytic.     Capernaum. 


LUKE. 
CH.  V.    17-26. 

23  Whether  is  easier,  to  say.  Thy 
sins  be  forgiven  thee  ;  or  to  say,  Rise 
up  and  walk? 

24  But  that  ye  may  know  that  the 
Son  of  man  hath  power  upon  earth  to 
forgive  sins,  (he  said  unto  the  sick  of  the 
palsy,)  I  say  unto  thee.  Arise,  and  take 
up  thy  couch,  and  go  unto  thine  house. 

25  And  immediately  he  arose  up 
before  them,  and  took  up  that  where- 
on he  lay,  and  departed  to  his  own 
house,  glorifying  God. 

26  And  they  were  all  amazed,  and 
they  glorified  God,  and  were  filled  with 
fear,  saying.  We  have  seen  strange 
things  to-day. 


JOHN. 


of  Matthew.     Capernaum, 


CH.  V.   27,  28. 

27  And  after  these  things  he  went 
forth,  and  saw  a  publican  named  Levi, 
sitting  at  the  receipt  of  custom  :  and 
he  said  unto  him.  Follow  me. 

28  And  he  left  all,  rose  up,  and 
followed  him. 


Matthew  the  assumed  Roman  name  of  this  evangelist, 
also,  Hakmer's  Obs.  vol.  iv.  p.  330  ;  Obs.  94. 


Stowe's  Introd.  120.    See, 


PART    IV. 


OUR    LORD'S    SECOND    PASSOVER, 

AND    THE 

SUBSEQUENT    TRANSACTIONS 
UNTIL  THE    THIRD. 


Time.     One  year. 


11 


150 


HARMONY    OF 


[part  IV. 


^  36.  The  pool  of  Bethesda ;  the  healing  of  the  infirin  man  ; 


MATTHEW. 


MARK. 


SEC.  36.] 


THE    GOSPELS. 


151 


and  our  Lord's  subsequent  discourse.     Jervsalem. 


LUKE. 


JOHN. 
CH.  V.    1-47. 
After  this  there  was  a  feast  of  the 
Jews  :  and  Jesus  went  up  to  Jerusa- 
lem. 

2  Now  there  is  at  Jerusalem,  by 
thejsheep  market^  a  pool,  which  is  called 
in  the  Hebrew  tongue,  Bethesda,  hav- 
ing five  porches. 

3  In  these  lay  a  great  multitude  of 
impotent  folk,  of  blind,  halt,  withered, 
waiting  for  the  moving  of  the  water. 

4  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and 
troubled  the  water :  whosoever  then 
first  after  the  troubling  of  the  water- 
stepped  in,  was  made  whole  of  what- 
soever disease  he  had. 

5  And  a  certain  man  was  there, 
which  had  an  infirmity  thirty  and  eight 
years. 

6  When  Jesus  saw  him  lie,  and 
knew  that  he  had  been  now  a  long 
time  in  that  case,  he  saith  unto  him. 
Wilt  thou  be  made  whole  ? 

7  The  impotent  man  answered  him, 
Sir,  I  have  no  man,  when  the  water 
is  troubled,  to  put  me  into  the  pool : 
but  while  I  am  coming,  another  step- 
peth  down  before  me. 

8  Jesus  saith  unto  him,  Rise,  take 
up  thy  bed,  and  walk. 

9  And  immediately  the  man  was 
made  whole,  and  took  up  his  bed,  and 
walked  :  and  on  the  same  day  was 
the  sabbath. 

10  The  Jews  therefore  said  unto 
him  that  was  cured.  It  is  the  sabbath- 
day  ;  it  is  not  lawful  for  thee  to  carry 
thy  bed. 

11  He  answered  them.  He  that 
made  me  whole,  the  same  said  unto 
me,  Take  up  thy  bed,  and  walk. 

12  Then  asked  they  him.  What 
man  is  that  which  said  unto  thee. 
Take  up  thy  bed,  and  walk? 

13  And  he  that  was  healed  wist  not 
who  it  was  :  for  Jesus  had  conveyed 
himself  away,  a  multitude  being  in 
that  place. 

14  Afterward  Jesus  findeth  him  in 
the  temple,  and  said  unto  him.  Be- 
hold, thou  art  made  whole  ;  sin  no 
more,  lest  a  worse  thing  come  unto 
thee. 


152 


HARMONY    OF 


[part   IV. 


^  36.  The  pool  of  Bethesda  ;  the  healing  of  the  infirm  man  ; 


MATTHEW. 


MARK. 


SEC.  36.] 


THE    GOSPELS. 


153 


and  our  Lord's  subsequent  discourse.     Jerusalem. 


LUKE. 


JOHN. 
CH.  V.    1-47. 

15  The  man  departed,  and  told  the 
Jews  that  it  was  Jesus  which  had 
made  him  whole. 

16  And  therefore  did  the  Jews  per- 
secute Jesus,  and  sought  to  slay  him, 
because  he  had  done  these  things  on 
the  sabbath-day. 

17  But  Jesus  answered  them,  My 
Father  worketh  hitherto,  and  I  work. 

18  Therefore  the  Jews  sought  the 
more  to  kill  him,  because  he  not  only 
had  broken  the  sabbath,  but  said  also, 
that  God  was  his  Father,  making  him- 
self equal  with  God. 

19  Then  answered  Jesus,  and  said 
unto  them.  Verily,  verily,  I  say  unto 
you.  The  Son  can  do  nothing  of  him- 
self, but  what  he  seeth  the  Father  do  : 
for  what  things  soever  he  doeth,  these 
also  doeth  the  Son  likewise. 

20  For  the  Father  loveth  the  Son, 
and  sheweth  him  all  things  that  him- 
self doeth  :  and  he  will  shew  him 
greater  works  than  these,  that  ye  may 
marvel. 

21  For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them ;  even 
so  the  Son  quickeneth  whom  he  will. 

22  For  the  Father  judgeth  no  man  ; 
but  hath  committed  all  judgment  unto 
the  Son  : 

23  That  all  men  should  honor  the 
Son,  even  as  they  honor  the  Father. 
He  that  honoreth  not  the  Son,  honoreth 
not  the  Father  which  hath  sent  him. 

24  Verily,  verily,  I  say  unto  you, 
He  that  heareth  my  word,  and  belie v- 
eth  on  him  that  sent  me,  hath  ever- 
lasting life,  and  shall  not  come  into 
condemnation ;  but  is  passed  from 
death  unto  life. 

25  Verily,  verily,  I  say  unto  you, 
The  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son 
of  God  :  and  they  that  hear  shall  live. 

26  For  as  the  Father  hath  life  in 
himself,  so  hath  he  given  to  the  Son 
to  have  life  in  himself ; 

27  And  hath  given  him  authority  to 
execute  judgment  also,  because  he  is 
the  Son  of  man. 

28  Marvel  not  at  this  :  for  the  hour 
is  coming,  in  the  which  all  that  are  in 
the  graves  shall  hear  his  voice, 


154 


HARMONY    OF 


[part    IV. 


^  36.  The  pool  of  Bethesda ;  the  healing  of  the  infirm  man ; 


MATTHEW. 


MARK. 


John  V.  37,  heard  his  voice.']  Spanheim,  dub.  evang.  ii.  185,  doubts  how  the  latter 
part  of  this  verse  is  reconcilable  with  Matthew  iii.  17,  and  the  parallel  verses.  But 
the  voice  from  heaven  was  not  God's  immediate  voice  ;  but  uttered  at  his  command, 


SEC.  36.1 


THE    GOSPELS. 


156 


and  our  Lord's  subsequent  discourse.     Jerusalem. 


LUKE. 


JOHN. 
CH.  V.    1-47. 

29  And  shall  come  forth  ;  they  that 
have  done  good,  unto  the  resurrection 
of  life  ;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation. 

30  I  can  of  mine  own  self  do 
nothing  :  as  I  hear,  I  judge  :  and  my 
judgment  is  just ;  because  I  seek  not 
mine  own  will,  but  the  will  of  the 
Father  which  hath  sent  me. 

31  If  I  bear  witness  of  myself,  my 
witness  is  not  true. 

32  There  is  another  that  beareth  wit- 
ness of  me,  and  I  know  that  the  wit- 
ness which  he  witnesseth  of  me  is  true. 

33  Ye  sent  unto  John,  and  he  bare 
witness  unto  the  truth. 

34  But  I  receive  not  testimony  from 
man  :  but  these  things  I  say,  that  ye 
might  be  saved. 

35  He  was  a  burning  and  a  shining 
light :  and  ye  were  willing  for  a  sea- 
son to  rejoice  in  his  light. 

36  But  I  have  greater  witness  than 
that  of  John  :  for  the  works  which 
the  Father  hath  given  me  to  finish,  the 
same  works  that  I  do,  bear  witness 
of  me,  that  the  Father  hath  sent  me. 

37  And  the  Father  himself  which 
hath  sent  me,  hath  borne  witness  of 
me.  Ye  have  neither  heard  his  voice 
at  any  time,  nor  seen  his  shape. 

38  And  ye  have  not  his  word  abid- 
ing in  you  :  for  whom  he  hath  sent, 
him  ye  believe  not. 

39  Search  the  scriptures ;  for  in 
them  ye  think  ye  have  eternal  life  : 
And  they  are  they  which  testify  of  me. 

40  And  ye  will  not  come  to  me, 
that  ye  might  have  life. 

41  I  receive  not  honor  from  men. 

42  But  I  know  you,  that  ye  have 
not  the  love  of  God  in  you. 

43  I  am  come  in  my  Father's  name, 
and  ye  receive  me  not :  if  another 
shall  come  in  his  own  name,  him  ye 
will  receive. 

44  How  can  ye  believe,  which  re- 
ceive honor  one  of  another,  and  seek 
not  the  honor  that  cometh  from  God 
only? 


and  in  his  person.     See  Deut.  iv.  33  ;  Ex.  xx.  1,2;  Comp.  Hebr.  ii.  2  ;  Gal.  ill.  19 
Acts  vii.  53.    Newcome. 


156 


HARMONY    OF 


[part  IV. 


^  36.  The  pool  of  Bethesda  ;  the  healing  of  the  infirm  man  ; 


MATTHEW. 


MARK. 


^  37.  The  disciples  pluck  ears  of  grain 


CH.  XII.     1-8. 

At  that  time  Jesus  went  on  the 
sabbath-day  through  the  corn,  and  his 
disciples  were  a  hungered,  and  be- 
gan to  pluck  the  ears  of  corn,  and  to 
eat.* 

2  But  when  the  Pharisees  saw  it, 
they  said  unto  him,  Behold,  thy  dis- 
ciples do  that  which  is  not  lawful  to 
do  upon  the  sabbath-day. 

3  But  he  said  unto  them,  Have  ye 
not  read  what  David  did  when  he  was 
a  hungered,  and  they  that  were  with 
him ; 

4  How  he  entered  into  the  house  of 
God,  and  did  eat  the  shew-bread, 
which  was  not  lawful  for  him  to  eat, 
neither  for  them  which  were  with  him, 
but  only  for  the  priests  1 

5  Or  have  ye  not  read  in  the  law 
how  that  on  the  sabbath-days  the 
priests  in  the  temple  profane  the  sab- 
bath, and  are  blameless  1  •* 

6  But  I  say  unto  you,  that  in 
this  place  is  one  greater  than  the 
temple. 

7  But  if  ye  had  known  what  this 
meaneth,*^  I  will  have  mercy,  and  not 
sacrifice,  ye  would  not  have  con- 
demned the  guiltless. 

8  For  the  Son  of  man  is  Lord  even 
of  the  sabbath-day. 

a  Deut.  xxiii.  25. 
c  1  Sam.  xxi.  1-7. 


CH.  II.   23-28. 

23  And  it  came  to  pass,  that  he 
went  through  the  corn-fields  on  the 
sabbath-day  ;  and  his  disciples  began, 
as  they  went,  to  pluck  the  ears  of 
com. 

24  And  the  Pharisees  said  unto  him. 
Behold,  why  do  they  on  the  sabbath- 
day  that  which  is  not  lawful  ? 

25  And  he  said  unto  them.  Have 
ye  never  read  what  David  did,**  when 
he  had  need,  and  was  a  hungered,  he 
and  they  that  were  with  him  ? 

26  How  he  went  into  the  house  of 
God,  in  the  days  of  Abiathar  the  high 
priest,  and  did  eat  the  shew-bread, 
which  is  not  lawful  to  eat,  but  for  the 
priests,  and  gave  also  to  them  which 
were  with  hmi? 


27  And  he  said  unto  them.  The 
sabbath  was  made  for  man,  and  not 
man  for  the  sabbath  : 

28  Therefore,  the  Son  of  man  is 
Lord  also  of  the  sabbath. 

b  Numb,  xxviii.  9, 10 ;  xviii.  19. 
**  Hos.  vi.  6. 


Matth.  xii.  2,  to  do  upon  the  Sabbath  day.]  The  act  of  plucking  the  ears  of  com  by 
the  hand,  in  another's  field,  was  expressly  permitted,  by  the  law  of  Moses,  Deut,  xxiii. 
23  ;  but  it  was  considered  so  far  a  species  of  reaping  as  to  be  servile  work,  and  there- 
fore not  lawful  to  be  done  on  the  Sabbath.    Campbell,  in  loc. 

Mark  ii.  26,  Abiathar.]    It  appears  from  1  Sam.  xxi.  1,  that  Abimelech  was  the 


SEC.  36,  37.] 


THE    GOSPELS. 


1B7 


and  our  Lord's  subsequent  discourse.     Jerusalem. 


LUKE. 


JOHN. 
CH.  V.    1-47. 

45  Do  not  think  that  I  will  accuse 
you  to  the  Father  :  there  is  one  that 
accuseth  you,  even  Moses,  in  whom  ye 
trust. 

46  For  had  ye  believed  Moses,  ye 
would  have  believed  me  :  for  he  wrote 
of  me. 

47  But  if  ye  believe  not  his 
writings,  how  shall  ye  believe  my 
words  ? 


on  the  Sabbath.     On  the  way  to  Galilee  1 


CH.  VI.     1-5. 

And  it  came  to  pass  on  the  second 
sabbath  after  the  first,  that  he  went 
through  the  corn-fields  ;  and  his  disci- 
ples plucked  the  ears  of  corn,  and  did 
eat,  rubbing  them  in  their  hands. 

8  And  certain  of  the  Pharisees  said 
unto  them,  Why  do  ye  that  which  is 
not  lawful  to  do  on  the  sabbath-days  ? 

3  And  Jesus,  answering  them,  said. 
Have  ye  not  read  so  much  as  this, 
what  David  did,  when  himself  was  a 
hungered,  and  they  which  were  with 
him  ; 

4  How  he  went  into  the  house  of 
God,  and  did  take  and  eat  the  shew- 
bread,  and  gave  also  to  them  that 
were  with  him,  which  it  is  not  lawful 
to  eat  but  for  the  priests  alone  ? 


5  And  he  said  unto  them.  That  the 
Son  of  man  is  Lord  also  of  the  sab- 
bath. 


high  priest  at  the  time  referred  to  ;  but  Abiathar  his  son  was  the  chief  priest  under 
him,  and  probably  superintended  the  tabernacle  and  its  stated  concerns.  Abimelech 
was  soon  after  slain  ;  and  Abiathar  succeeded  him  in  that  office,  and  continued  in  it 
about  forty  years,  until  after  the  death  of  David.  This  circumstance,  and  his  great 
eminence,  above  his  father,  may  account  for  the  use  of  his  mme  rather  than  his  father's, 
as  illustrating  the  times  of  David  and  Saul.    See  Scott,  in  loc. 


108 


HARMONY    OF 


[part    IV. 


§  38.  The  healing  of  the  withered  hand 


MATTHEW. 
CH.  XII.    9-  14. 

9  And  when  he  was  departed 
thence,  he  went  into  their  synagogue. 

10  And  behold,  there  was  a  man 
which  had  his  hand  withered.  And 
they  asked  him,  saying.  Is  it  lawful 
to  heal  on  the  sabbath-days  ?  that 
they  might  accuse  him. 

11  And  he  said  unto  them,  What 
man  shall  there  be  among  you,  that 
shall  have  one  sheep,  and  if  it  fall  into 
a  pit  on  the  sabbath-day,  will  he  not 
lay  hold  on  it,  and  lift  it  out  1 

12  How  much  then  is  a  man  better 
than  a  sheep  1  wherefore  it  is  lawful 
to  do  well  on  the  sabbath-days. 

13  Then  saith  he  to  the  man, 
Stretch  forth  thy  hand.  And  he 
stretched  it  forth ;  and  it  was  restored 
whole,  like  as  the  other. 

14  Then  the  Pharisees  went  out, 
and  held  a  council  against  him,  how 
they  might  destroy  him. 


MARK. 

CH.  III.     1-6. 

And  he  entered  again  into  the  S3ma- 
gogue ;  and  there  was  a  man  there 
which  had  a  withered  hand. 

2  And  they  watched  him,  whether 
he  would  heal  him  on  the  sabbath- 
day  ;  that  they  might  accuse  him. 

3  And  he  saith  unto  the  man  which 
had  the  withered  hand.  Stand  forth. 

4  And  he  saith  unto  them.  Is  it 
lawful  to  do  good  on  the  sabbath-days, 
or  to  do  evil  1  to  save  life,  or  to  kill  ? 
But  they  held  their  peace. 

5  And  when  he  had  looked  round 
about  on  them  with  anger,  being 
grieved  for  the  hardness  of  their 
hearts,  he  saith  unto  the  man.  Stretch 
forth  thy  hand.  And  he  stretched 
it  out :  and  his  hand  was  restored 
whole  as  the  other. 

6  And  the  Pharisees  went  forth, 
and  straightway  took  counsel  with 
the  Herodians  against  him,  how  they 
might  destroy  him. 


§  39.  Jesus  arrives  at  the  sea  of  Tiberias, 


CH.  XII.    15-21. 

15  But  when  Jesus  knew  it,  he 
withdrew  himself  from  thence  :  and 
great  multitudes  followed  him,  and 
he  healed  them  all. 

16  And  charged  them  that  they 
should  not  make  him  known  : 

17  That  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet,* 
saying, 

18  Behold  my  servant,  whom  I 
have  chosen  ;  my  beloved,  in  whom 
my  soul  is  well  pleased :  I  will  put 
my  Spirit  upon  him,  and  he  shall 
shew  judgment  to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry ; 
neither  shall  any  man  hear  his  voice 
in  the  streets. 

20  A  bruised  reed  shall  he  not 
break,  and  smoking  flax,  shall  he  not 


CH.  III.   7-12. 

7  But  Jesus  withdrew  himself  with 
his  disciples  to  the  sea  :  and  a  great 
multitude  from  Galilee  followed  him, 
and  from  Judea, 

8  And  from  Jerusalem,  and  from 
Idumea,  and /rom  beyond  Jordan  ;  and 
they  about  Tyre  and  Sidon,  a  great 
multitude,  when  they  had  heard  what 
great  things  he  did,  came  unto  him. 

9  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on  him, 
because  of  the  multitude,  lest  they 
should  throng  him. 

10  For  he  had  healed  many ;  inso- 
much that  they  pressed  upon  him  for 
to  touch  him,  as  many  as  had  plagues. 

11  And  unclean  spirits,  when  they 
saw  him,  fell  down  before  him,  and 
cried,  saying.  Thou  art  the  Son  of  God. 


*  Is.  xlii.  1,  seq. ;  Is.  xi.  10. 

Matth.  xii.  20,  smoking-  Jlax.]  There  may  be  an  allusion,  in  these  words  of  the 
prophet,  to  an  Eastern  custom,  for  those  who  were  grievously  afflicted  to  come  to  the 
sovereign  for  relief  or  redress,  having  pots  of  fire,  or  of  burning  straw,  or  other  com- 


SEC.  38,  39.] 


THE    GOSPELS. 


159 


on  the  Sabbath.     Galilee. 


LUKE. 

CH.  VI.     6-  11. 

it  came  to    pass 


6  And 
another  sabbath,  that  he 


also   on 
entered  into 


the  synagogue,  and  taught :  and  there 
was  a  man  whose  right  hand  was 
withered : 

7  And  the  scribes  and  Pharisees 
watched  him,  whether  he  would  heal 
on  the  sabbath-day  ;  that  they  might 
find  an  accusation  against  him. 

8  But  he  knew  their  thoughts,  and 
said  to  the  man  which  had  the  with- 
ered hand.  Rise  up,  and  stand  forth 
in  the  midst.  And  he  arose,  and  stood 
forth. 

9  Then  said  Jesus  unto  them,  I 
will  ask  you  one  thing  ;  Is  it  lawful  on 
the  sabbath-days  to  do  good,  or  to  do 
evil?  to  save  life,  or  to  destroy  it? 

10  And  looking  round  about  upon 
them  all,  he  said  unto  the  man,  Stretch 
forth  thy  hand.  And  he  did  so  :  and 
his  hand  was  restored  whole  as  the 
other. 

1 1  And  they  were  filled  with  mad- 
ness ;  and  communed  one  with  another 
what  they  might  do  to  Jesus. 


JOHN. 


and  is  followed  by  multitudes.     Lake  of  Galilee. 


bustible  on  their  heads,  in  token  of  their  extreme  trouble.  Not  one  of  these,  the  pro- 
phet seems  to  intimate,  should  go  away  without  redress  ;  he  will  certainly  remove  the 
cause  of  their  complaints,  and  render  truth  and  justice  victorious  over  falsehood  and 
oppression.     3  Calm.  394. 


160 


HARMONY   OF 


[part    IV. 


^  39.  Jesus  arrives  at  the  sea  of  Tiberias, 


MATTHEW. 
CH.  XII.    15-21. 
quench,  till  he  send  forth  judgment 
unto  victory. 

21  And  in  his  name  shall  the  Gen- 
tiles trust. 


MARK. 
12  And  he  straitly  charged  them, 
that  they  should  not  make  him  known. 


^  40.  Jesus  withdraws  to  the  Mountain  and  chooses  the  Twelve ; 


CH.  X.   2-4. 


2  Now  the  names  of  the  twelve 
apostles  are  these  ;  The  first,  Simon, 
who  is  called  Peter,  and  Andrew  his 
brother ;  James  the  son  of  Zebedee, 
and  John  his  brother  ; 

3  Philip,  and  Bartholomew ;  Tho- 
mas, and  Matthew  the  publican ; 
James  the  son  of  Alpheus,  and  Leb- 
beus,  whose  surname  was  Thaddeus  ; 

4  Simon  the  Canaanite,  and  Judas 
Iscariot,  who  also  betrayed  him. 


CH.  III.    13-19. 

1 3  And  he  goeth  up  into  a  mountain, 
and  calleth  unto  him  whom  he  would  : 
and  they  came  unto  him. 

14  And  he  ordained  twelve,  that 
they  should  be  with  him,  and  that  he 
might  send  them  forth  to  preach. 

1 5  And  to  have  power  to  heal  sick- 
nesses, and  to  cast  out  devils. 

16  And  Simon  he  surnamed  Peter. 

17  And  James  the  son  of  Zebedee, 
and  John  the  brother  of  James,  (and 
he  surnamed  them  Boanerges,  which 
is.  The  sons  of  thunder,) 

18  And  Andrew,  and  Philip,  and 
Bartholomew,  and  Matthew,  and 
Thomas,  and  James  the  sun  of  Al- 
pheus, and  Thaddeus,  and  Simon  the 
Canaanite, 

19  And  Judas  Tscariotjwhich  also  be- 
trayed him :  and  they  went  into  a  house. 


Matth.  X.  3,  Thomas  and  Matthetc]  It  appears  from  Mark  vi.  7,  that  the  apostles 
were  sent  forth  by  two  and  two  to  preach  ;  and  this  accounts  for  their  being  here  and  in 
the  parallel  places  named  in  couples.  Luke  mentions  Matthew  first,  as  being  regarded 
as  the  senior  of  Thomas,  his  companion  ;  but  Matthew  modestly  places  his  own  name 
last.  Mark  is  less  observant  of  the  order  of  the  names,  but  he  alone  states  that  they 
were  thus  associated.  The  others  give  the  names  in  couples,  but  state  no  reason  for 
it.  This  is  not  the  method  of  false  witnesses  ;  such  incidental  corroborations  belong 
only  to  the  narratives  of  truth. 

Matth.  X.  3,  Lebbeus.]  Thaddeus,  Theudas  and  Judas  (or  Jude)  are  probably  names 
of  the  same  signification,  the  Greek  termination  being  added  to  different  forms  of  a 
Hebrew  verb.  *'  The  Canaanite,"  Matth.  x.  4,  is  the  same  with  "  Zelotes  "  in  Luke. 
"  Cognomen  erat  Chald.  quod  Lucas  reddidit  Zelotem,"  Wetsiein.  Thus,  Thomas 
is  rendered  Didymus,  or,  the  twin  ;  Cephas,  Peter ;  and  Silas,  Tertius.  Some  sup- 
pose that  this  name  had  been  given  to  Simon  on  account  of  his  religious  zeal ;  or, 
because  he  had  been  of  a  Jewish  sect  called  Zealots,  who  were  addicted  to  the  Phari- 
sees, and  justified  themselves  by  the  example  of  Phinehas,  for  punishing  offenders  with- 
out waiting  for  the  sentence  of  the  magistrate.     Newcome. 

"Between  Matthew  (x.  2,)  and  Mark  (iii.  16,)  we  observe  a  strict  correspondence, 
but  the  catalogue  in  St.  Luke  (vi.  14,)  differs  from  both  the  first-mentioned  writers,  in 
two  particulars.  1,  'Simon  the  Canaanite,'  of  Matthew  and  Mark  is  introduced  as 
'  Simon  called  Zelotes.'  Now  if  any  difference  was  admitted  in  this  place,  we  might 
expect  it  to  extend  no  farther  than  to  the  order  of  the  names,  or  the  addition  of  a  sur- 
name ;  as,  for  instance,  Matthew  calls  the  '  Thaddeus '  of  Mark  also  '  Lebbeus  ; '  but 
here  we  have  one  surname  changed  for  another.  It  is  indeed  easy  to  conceive,  that 
Simon  might  have  been  commonly  distinguished  by  either  appellative,  but  this  we  can 


SEC.  39,  40.] 


THE    GOSPELS. 


161 


and  is  followed  by  multitudes.     Lake  of  Galilee. 


LUKE. 


JOHN. 


multitudes  follow  him.     Near  Capernaum. 


CH.  VI.    12-19. 

12  And  it  came  to  pass  in  those 
days,  that  he  went  out  into  a  mountain 
to  pray,  and  continued  all  night  in 
prayer  to  God. 

13  And  when  it  was  day,  he  called 
unto  him  his  disciples  :  and  of  them 
he  chose  twelve,  whom  also  he  named 
Apostles ; 

14  Simon  (whom  he  also  named 
Peter)  and  Andrew  his  brother,  James 
and  John,  Philip  and  Bartholomew, 

15  Matthew  and  Thomas,  James 
the  son  of  Alpheus,  and  Simon  called 
Zelotes, 

16  And  Judas  tlie  brother  of  James, 
and  Judas  Iscariot,  which  also  was 
the  traitor. 

17  And  he  came  down  with  them, 
and  stood  in  the  plain  ;  and  the  com- 
pany of  his  disciples,  and  a  great  mul- 


only  conjecture  ;  neither  Evangelist  adds  a  word  to  explain  the  point.  2,  The  other 
discrepancy,  however,  appears  more  serious.  The  Lebbeus  or  Thaddeus  of  St.  Matthew 
and  Mark,  is  entirely  omitted  in  the  list  of  St.  Luke,  who  substitutes  'Judas  the 
brother  of  James.'  Here  is  certainly  a  marked  difference,  for  it  would  not  seem  very 
probable,  that  the  Apostle  in  question,  passed  by  three  distinct  names.  Nor  could  this 
be  a  mere  oversight  in  St.  Luke,  for,  in  Acts  i.  13,  where  a  catalogue  of  the  eleven  is 
inserted,  he  mentions  this  individual  in  exactly  the  same  manner.  Are  we  to  suppose 
then  that  the  Evangelist  commits  a  deliberate  error  in  this  particular?  We  have 
distinct  and  satisfactory  witnesses  to  prove  that  there  really  was  an  Apostle,  besides 
Iscariot,  who  bore  the  name  of  Judas,  Both  Matthew  (xiii.  55,)  and  Mark  (vi.  3,) 
concur  in  speaking  of  James  and  Jude  as  the  near  relations  of  Christ,  and  part  of  this 
statement  is  incidentally  confirmed  by  St.  Paul,  who  calls  James  'the  Lord's  brother.' 
(Gal.  i.  19.)  But  farther,  St.  John  (xiv.  22,)  presents  us  with  a  remark  made  by 
'Judas  not  Iscariot ; '  evidently  one  of  the  Apostles  ;  and  St.  Jude  himself,  in  the  first 
verse  of  his  Epistle,  styles  himself 'the  brother  of  James.'  There  is  thus  amply 
sufficient  evidence,  that  all  the  Gospel  writers  acknowledge  an  Apostle  of  this  name, 
though  St.  Matthew,  with  his  usual  simplicity,  familiarly  mentions  him  by  two  of  his 
appellations,  omitting  that  of  Judas,  and  St.  Mark  sees  no  occasion  to  depart  from  his 
language,  in  a  matter  of  such  general  notoriety.  Luke,  on  the  other  hand,  usually 
studious  of  accuracy,  distinguishes  this  Apostle-  by  the  name  generally  current  in  the 
Church,  when  his  Gospel  was  written.  This  variation  then  may,  upon  the  whole,  con- 
vince us  how  undesignedly  the  writers  of  Scripture  confirm  each  other's  statements ; 
yet  can  this  only  be  the  result  of  a  minute  examination  upon  our  part,  and  upon  the 
probability  of  this,  a  cautious  writer  would  hardly  stake  his  reputation  for  truth  or 
exactness."    See  Roberts's  "  Light  shining  out  of  Darkness,"  p.  91  -93. 


162 


HARMONY    OF 


[part   IV. 


§  40.  Jesus  withdraws  to  the  Mountain  and  chooses  the  Twelve  ; 


MATTHEW. 


MARK. 


^41.  The  Sermon 


CH.  V.    VI.    VII.    VIII.    1. 

And  seeing  the  multitudes,  he  went 
up  into  a  mountain  :  and  when  he  was 
set,  his  disciples  came  unto  him. 

2  And  he  opened  his  mouth,  and 
taught  them,  saying, 

3  Blessed  are  the  poor  in  spirit : 
for  theirs  is  the  kingdom  of  heaven. 

4  Blessed  are  they  that  mourn  : 
for  they  shall  be  comforted. 

5  Blessed  are  the  meek  :  for  they 
shall  inherit  the  earth. 

6  Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness :  for 
they  shall  be  filled. 

7  Blessed  are  the  merciful :  for 
they  shall  obtain  mercy. 

8  Blessed  are  the  pure  in  heart :  for 
they  shall  see  God. 

9  Blessed  are  the  peace-makers  : 
for  they  shall  be  called  the  children 
of  God. 

10  Blessed  are  they  which  are  per- 
secuted for  righteousness'  sake :  for 
theirs  is  the  kingdom  of  heaven. 

11  Blessed  are  ye  when  men  shall 
revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against 
you  falsely,  for  my  sake. 

12  Rejoice,  and  be  exceeding  glad  : 
for  great  is  your  reward  in  heaven  : 
for  so  persecuted  they  the  prophets 
which  were  before  you. 


Matth.  V.  1,  irdo  a  mountain.']  It  may  be  objected  that  Matthew,  in  saying  that  this 
discourse  was  delivered  sitting  on  a  mountain,  is  contradicted  by  Luke,  who  says,  that 
Jesus  was  standing  on  a  plain.  Luke  vi.  17.  But  Dr.  Clarke,  on  this  latter  place, 
has  suggested  that  Jesus  "  being  pressed  with  great  multitudes  of  people,  might  retire 
from  them  again  to  the  top  of  the  hill."  And  Dr.  Priestley  observes  that  "  Matthew's 
saying  that  Jesus  was  sat  down  after  he  had  gone  up  the  mountain,  and  Luke's  saying 
that  he  stood  on  the  plain,  when  he  healed  the  sick  before  the  discourse,  are  no  incon- 
sistencies."   Harm.  p.  83. 


SEC.  40,  41.] 


THE    GOSPELS. 


163 


multitudes  follow  him.     Near  Capernaum. 


LUKE. 
CH.  VI.    12-19. 
titude  of  people  out  of  all  Judea  and 
Jerusalem,  and  from  the  sea-coast  of 
T3rre  and  Sid  on,  which  came  to  hear 
him,  and  to  be  healed  of  their  diseases  ; 

18  And  they  that  were  vexed  with 
unclean  spirits :  and  they  were  healed. 

19  And  the  whole  multitude  sought 
to  touch  him  ;  for  there  went  virtue 
out  of  him.  and  healed  them  all. 


JOHN. 


on  the  Mount.     Near  Capernaum. 


\ 


CH.  VI.    20-49. 

20  And  he  lifted  up  his  eyes  on  his 
disciples,  and  said.  Blessed  6e  ye  poor  ; 
for  yours  is  the  kingdom  of  God. 

21  Blessed  are  ye  that  hunger  now  : 
for  ye  shall  be  filled.  Blessed  are  ye 
that  weep  now  :  for  ye  shall  laugh. 

22  Blessed  are  ye  when  men  shall 
hate  you,  and  when  they  shall  sepa- 
rate you  from  their  company,  and 
shall  reproach  you,  and  cast  out  your 
name  as  evil,  for  the  Son  of  man's 
sake. 

23  Rejoice  ye  in  that  day,  and  leap 
for  joy  :  for  behold,  your  reward  is 
great  in  heaven  :  for  in  the  like  man- 
ner did  their  fathers  unto  the  prophets. 

24  But  wo  unto  you  that  are  rich  ! 
for  ye  have  received  your  consolation. 

25  Wo  unto  you  that  are  full !  for 
ye  shall  hunger.  Wo  unto  you  that 
laugh  now !  for  ye  shall  mourn  and 
weep. 

26  Wo  unto  you,  when  all  men 
shall  speak  well  of  you !  for  so  did 
their  fathers  to  the  false  prophets. 


The  whole  picture  is  striking.  Jesus  ascends  a  mountain,  employs  the  night  in 
prayer,  and  having  thus  solemnly  invoked  the  divine  blessing,  authoritatively  separates 
the  twelve  apostles  from  the  mass  of  his  disciples.  He  descends,  and  heals,  in  the 
plain,  all  among  a  great  multitude,  collected  from  various  parts  by  the  fame  of  his 
miraculous  power.  Having  thus  created  attention,  he  satisfies  the  desire  of  the  people 
to  hear  his  doctrine  ;  and  retiring  first  to  the  mountain  whence  he  came,  that  his  atten- 
tive hearers  might  follow  him,  and  might  better  arrange  themselves  before  him.  Sacro 
digna  silentio  Mirantur  omnes  dicere.    Hor.    Newcomb. 


164 


HARMONY    OF 


[part    IV. 


Hi-  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

13  Ye  are  the  salt  of  the  earth  :  but 
if  the  salt  have  lost  his  savour,  where- 
with shall  it  be  salted?  it  is  thence- 
forth good  for  nothing,  but  to  be  cast 
out,  and  to  be  trodden  under  foot  of 
men. 

14  Ye  are  the  light  of  the  world. 
A  city  that  is  set  on  a  hill  cannot  be 
hid. 

15  Neither  do  men  light  a  candle, 
and  put  it  under  a  bushel,  but  on  a 
candlestick  :  and  it  giveth  light  unto 
all  that  are  in  the  house. 

16  Let  your  light  so  shine  before 
men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which 
is  in  heaven. 

17  Think  not  that  I  am  come  to 
destroy  the  law,  or  the  prophets  :  I 
am  not  come  to  destroy,  but  to  fulfil. 

18  For  verily,  I  say  unto  you.  Till 
heaven  and  earth  pass,  one  jot  or  one 
tittle  shall  in  no  wise  pass  from  the 
law,  till  all  be  fulfilled. 

19  "Whosoever  therefore  shall  break 
one  of  these  least  commandments,  and 
shall  teach  men  so,  he  shall  be  called 
the  least  in  the  kingdom  of  heaven  : 
but  whosoever  shall  do,  and  teach 
them,  the  same  shall  be  called  great 
in  the  kingdom  of  heaven. 

20  For  I  say  unto  you.  That  ex- 
cept your  righteousness  shall  exceed 
the  righteousness  of  the  scribes  and 
Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven. 

21  Ye  have  heard  that  it  was  said 
by  them  of  old  time.  Thou  shalt  not 
kill ;  and  whosoever  shall  kill,  shall 
be  in  danger  of  the  judgment  : 

22  But  I  say  unto  you.  That  who- 
soever is  angry  with  his  brother  with- 
out a  cause,  shall  be  in  danger  of  the 
judgment :  and  whosoever  shall  say 
to  his  brother,  Raca,  shall  be  in  danger 
of  the  council :  but  whosoever  shall 
say,  Thou  fool,  shall  be  in  danger  of 
hell-fire. 

23  Therefore,  if  thou  bring  thy  gift 
to  the  altar,  and  there  rememberest 
that  thy  brother  hath  aught  against 
thee, 

24  Leave  there  thy  gift  before  the 
altar,  and  go  thy  way  ;  first  be  recon- 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


165 


on  the  Mount.     Near  Capernaum. 


LUKE. 


JOHN. 


% 


12 


im 


HARMONY    OF 


[part  IV. 


Hi-  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

ciled  to  thy  brother,  and  then  come 
and  offer  thy  gift. 

25  Agree  with  thine  adversary 
quickly,  while  thou  art  in  the  way 
with  him  ;  lest  at  any  time  the  adver- 
sary deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and 
thou  be  cast  into  prison. 

26  Verily,  I  say  unto  thee,  Thou 
shalt  by  no  means  come  out  thence, 
till  thou  hast  paid  the  uttermost  farth- 
ing. 

27  Ye  have  heard  that  it  was  said 
by  them  of  old  time.  Thou  shalt  not 
commit  adultery  : 

28  But  I  say  unto  you.  That  who- 
soever looketh  on  a  woman  to  lust 
after  her,  hath  committed  adultery 
with  her  already  in  his  heart. 

29  And  if  thy  right  eye  offend  thee, 
pluck  it  out,  and  cast  it  from  thee  : 
for  it  is  profitable  for  thee  that  one  of 
thy  members  should  perish,  and  not 
that  thy  whole  body  should  be  cast 
into  hell. 

30  And  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee  : 
for  it  is  profitable  for  thee  that  one  of 
thy  members  should  perish,  and  not 
that  thy  whole  body  should  be  cast 
into  hell. 

31  It  hath  been  said.  Whosoever 
shall  put  away  his  wife,  let  him  give 
her  a  writing  of  divorcement : 

32  But  I  say  unto  you.  That  who- 
soever shall  put  away  his  wife,  saving 
for  the  cause  of  fornication,  causeth 
her  to  commit  adultery  :  and  whoso- 
ever shall  marry  her  that  is  divorced, 
committeth  adultery. 

33  Again,yehaveheardthat  it  hath 
been  said  by  them  of  old  time,  Thou 
shalt  not  forswear  thyself,  but  shalt 
perform  unto  the  Lord  thine  oaths  : 

34  But  I  say  unto  you.  Swear  not 
at  all :  neither  by  heaven  ;  for  it  is 
God's  throne  : 

35  Nor  by  the  earth ;  for  it  is  his 
footstool :  neither  by  Jerusalem ;  for 
it  is  the  city  of  the  great  King  : 

36  Neither  shalt  thou  swear  by  thy 
head ;  because  thou  canst  not  make 
one  hair  white  or  black. 

37  But  let  your  communication  be,  | 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


im 


on  the  Mount.     Near  Capernaum. 


LUKE. 


JOHN. 


im 


HARMONY    OF 


[part    IV. 


^41.  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

Yea,  yea ;  Nay,  nay  :  for  whatsoever 
15  more  than  these  cometh  of  evil. 

38  Ye  have  heard  that  it  hath  been 
said.  An  eye  for  an  eye,  and  a  tooth 
for  a  tooth. 

39  But  I  say  unto  you.  That  ye 
resist  not  evil  :  but  whosoever  shall 
smite  thee  on  thy  right  cheek,  turn  to 
him  the  other  also. 

40  And  if  any  man  will  sue  thee  at 
the  law,  and  take  away  thy  coat,  let 
him  have  thy  cloak  also. 

41  And  whosoever  shall  compel 
thee  to  go  a  mile,  go  with  him  twain. 

42  Give  to  him  that  asketh  thee, 
and  from  him  that  would  borrow  of 
thee,  turn  not  thou  away. 

43  Ye  have  heard  that  it  hath  been 
.said.  Thou  shalt  love  thy  neighbor, 

and  hate  thine  enemy  : 

44  But  I  say  unto  you,  Love  your 
enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use 
you,  and  persecute  you  ; 

45  That  ye  may  be  the  children  of 
your  Father  which  is  in  heaven  :  for  he 
maketh  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on 
the  just  and  on  the  unjust. 

46  For  if  ye  love  them  which  love 
you,  what  reward  have  ye?  do  not 
even  the  pubUcans  the  same  ? 

47  And  if  ye  salute  your  brethren 
only,  what  do  ye  more  than  others? 
do  not  even  the  publicans  so  1 

48  Be  ye  therefore  perfect,  even  as 
your  Father  which  is  in  heaven  is 
perfect. 

CH.  VI. 

Take  heed  that  ye  do  not  your  alms 
before  men,  to  be  seen  of  them  :  other- 
wise ye  have  no  reward  of  your 
Father  which  is  in  heaven. 

2  Therefore,  when  thou  doest  thine 
alms,  do  not  sound  a  trumpet  before 
thee,  as  the  hypocrites  do,  in  the  syn- 
agogues, and  in  the  streets,  that  they 


MARK. 


Matth.  V.  41,  shaJl  compel  thee.]  The  Greek  word  here  employed  is  said  to  be  de- 
rived from  the  Persians,  among  whom  the  king's  messengers  or  posts  were  called 
Angari.  These  had  the  royal  authority  for  pressing  horses,  ships,  and  even  men,  to 
assist  them  in  the  business  on  which  they  were  sent.    The  word  therefore  signifies, 


SEC.  41.] 


THE    GOSPELS. 


m 


on  the  Mount.     Near  Caperjiaum. 


LUKE. 
CH.  VI.   20-41. 


27  But  I  say  unto  you  which  hear, 
Love  your  enemies,  do  good  to  them 
which  hate  you, 

28  Bless  them  that  curse  you,  and 
pray  for  them  which  despitefuUy  use 
you. 

29  And  unto  him  that  smiteth  thee 
on  the  one  cheek,  offer  also  the  other ; 
and  him  that  taketh  away  thy  cloak, 
forbid  not  to  take  thy  coat  also. 

30  Give  to  every  man  that  asketh 
of  thee ;  and  of  him  that  taketh  away 
thy  goods  ask  them  not  again. 

31  And  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to  them 
likewise. 

32  For  if  ye  love  them  which  love 
you,  what  thank  have  ye  ?  for  sinners 
also  love  those  that  love  them. 

33  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank 
have  ye  ?  for  sinners  also  do  even  the 
same. 

34  And  if  ye  lend  to  them  of  whom 
ye  hope  to  receive,  what  thank  have 
ye  ?  for  sinners  also  lend  to  sinners, 
to  receive  as  much  again. 

35  But  love  ye  your  enemies,  and 
do  good,  and  lend,  hoping  for  nothing 
again  ;  and  your  reward  shall  be  great, 
and  ye  shall  be  the  children  of  the 
Highest :  for  he  is  kind  unto  the  un- 
thankful and  to  the  evil. 

36  Be  ye  therefore  merciful,  as 
your  Father  also  is  merciful. 


JOHN. 


to  be  compelled  by  violence  to  do  any  particular  service,  especially  of  the  public  kind, 
by  the  king's  authority.  And  the  sentiment  is  a  lesson  of  patience  and  gentleness 
under  severe  exactions  from  man.  Ldghtfootf  apvd  A.  Clarke,  in  loc.  Sir  J.  Chae- 
DiN's  Travels,  Vol.  i.  p.  238,  257. 


im 


HA.RMONY    OF 


Ml-  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

may  have   glory  of  men.     Verily,  I 
say  unto  you,  They  have  their  reward. 

3  But  when  thou  doest  alms,  let  not 
thy  left  hand  know  what  thy  right 
hand  doeth ; 

4  That  thine  alms  may  be  in  secret : 
and  thy  Father  which  seeth  in  secret, 
himself  shall  reward  thee  openly. 

5  And  when  thou  prayest,  thou 
shalt  not  be  as  the  hypocrites  are ;  for 
they  love  to  pray  standing  in  the  syn- 
agogues, and  in  the  corners  of  the 
streets,  that  they  may  be  seen  of  men. 
Verily,  I  say  unto  you,  They  have 
their  reward. 

6  But  thou,  when  thou  prayest, 
enter  into  thy  closet,  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father 
which  is  in  secret  ;  and  thy  Father, 
which  seeth  in  secret,  shall  reward 
thee  openly. 

7  But  when  ye  pray,  use  not  vain 
repetitions,  as  the  heathen  do :  for 
they  thinl<;  that  they  shall  be  heard  for 
their  much  speaking. 

8  Be  npt  ye  therefore  like  unto 
them  :  for  your  Father  knoweth  what 
things  ye  have  need  of  before  ye  ask 
him. 

9  After  this  manner  therefore  pray 
ye  :  Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name. 

10  Thy  kingdom  come.  Thy  will 
be  done  in  earth  as  it  is  in  heaven. 

11  Give  us  this  day  our  daily  bread. 
•  12  And  forgive  us  our  debts,  as  we 
forgive  our  debtors. 

13  And  lead  us  not  into  temptation, 
but  deliver  us  from  evil.  For  thine 
is  the  kingdom,  and  the  power,  and 
the  glory,  for  ever.     Amen.' 

14  For,  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father  will 
also  forgive  you  : 

15  But,  if  ye  forgive  not  men  their 
trespasses,  neither  will  your  Father 
forgive  your  trespasses. 

16  Moreover,  when  ye  fast,  be  not 
as  the  hypocrites,  of  a  sad  counte- 
nance :  for  they  disfigure  their  faces, 
that  they  may  appear  unto  men  to  fast. 
Verily,  I  say  unto  you.  They  have 
their  reward. 

17  But  thou,   when  thou  fastest,  I 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


171 


on  the  Mount.     Near  Capernaum. 


LUKE. 


JOHN. 


172 


HARMONY    OF 


[part  IV. 


^  41.  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

est,  anoint  thy  head,  and  wash   thy 
face  ; 

18  That  thou  appear  not  unto  men 
to  fast,  but  unto  thy  Father,  which  is 
in  secret :  and  thy  Father,  which  seeth 
in  secret,  shall  reward  thee  openly. 

19  Lay  not  up  for  yourselves  treas- 
ures upon  earth,  where  moth  and  rust 
doth  corrupt,  and  where  thieves  break 
through  and  steal : 

20  But  lay  up  for  yourselves  treas- 
ures in  heaven,  where  neither  moth 
nor  rust  doth  corrupt,  and  where 
thieves  do  not  break  through  nor  steal. 

21  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

22  The  light  of  the  body  is  the 
eye  :  if  therefore  thine  eye  be  single, 
thy  whole  body  shall  be  full  of  light. 

23  But  if  thine  eye  be  evil,  thy 
whole  body  shall  be  full  of  darkness. 
If  therefore  the  light  that  is  in  thee 
be  darkness,  how  great  is  that  dark- 
ness! 

24  No  man  can  serve  two  masters  : 
for  either  he  will  hate  the  one,  and 
love  the  other  ;  or  else  he  will  hold  to 
the  one,  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon. 

25  Therefore  I  say  unto  you.  Take 
no  thought  for  your  Hfe,  what  ye  shall 
eat,  or  what  ye  shall  drink  ;  nor  yet 
for  your  body,  what  ye  shall  put  on. 
Is  not  the  life  more  than  meat,  and  the 
body  than  raiment  ? 

26  Behold  the  fowls  of  the  air : 
for  they  sow  not,  neither  do  they  reap, 
nor  gather  into  bams ;  yet  your  heaven- 
ly Father  feedeth  them.  Are  ye  not 
much  better  than  they  1 

27  Which  of  you  by  taking  thought 
can  add  one  cubit  unto  his  stature  ? 

28  And  why  take  ye  thought  for 
raiment  ?  Consider  the  lilies  of  the 
field  how  they  grow;  they  toil  not, 
neither  do  they  spin  ; 

29  And  yet  1  say  unto  you.  That 
even  Solomon,  in  all  his  glory,  was 
not  arrayed  like  one  of  these. 

30  Wherefore,  if  God  so  clothe  the 
grass  of  the  field,  which  to-day  is, 
and  to-morrow  is  cast  into  the  oven, 
shall  he  not  much  more  clothe  you, 
O  ye  of  little  faith  ? 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


173 


on  the  Mount.     Near  Capernaum. 


LUKE. 


JOHN. 


174 


HARMONY    OF 


[part    IV. 


Hi-  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

31  Therefore  take  no  thought,  say- 
ing, What  shall  we  eat?  or,  what  shall 
we  drink?  or,  wherewithal  shall  we 
be  clothed  ? 

32  (For  after  all  these  things  do 
the  Gentiles  seek)  for  your  heavenly 
Father  knoweth  that  ye  have  need  of 
all  these  things. 

33  But  seek  ye  first  the  kingdom  of 
God,  and  his  righteousness,  and  all 
these  things  shall  be  added  unto  you.' 

34  Take  therefore  no  thought  for 
the  morrow  :  for  the  morrow  shall  take 
thought  for  the  ihings  of  itself.  Suffi- 
cient unto  the  day  is  the  evil  thereof. 

CH.    VII. 

Judge  not,  that  ye  be  not  judged. 

2  For  with  what  judgment  ye  judge, 
ye  shall  be  judged  :  and  with  what 
measure  ye  mete,  it  shall  be  measured 
to  you  again. 

3  And  why  beholdest  thou  the  mote 
that  is  in  thy  brother's  eye,  but  con- 
siderest  not  the  beam  that  is  in  thine 
own  eye  ? 

4  Or  how  wilt  thou  say  to  thy 
brother,  Let  me  pull  out  the  mote  out 
of  thine  eye ;  and  behold,  a  beam  is 
in  thine  own  eye  ? 

5  Thou  hypocrite,  first  cast  out  the 
beam  out  of  thine  own  eye  ;  and  then 
shalt  thou  see  clearly  to  cast  out  the 
mote  out  of  thy  brother's  eye. 

6  Give  not  that  which  is  holy  unto 
the  dogs,  neither  cast  ye  your  pearls  be- 
fore swine,  lest  they  trample  them  under 
their  feet,  and  turn  again  and  rend  you. 

7  Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find  ;  knock,  and  it 
shall  be  opened  unto  you  : 

8  For  every  one  that  asketh,  re- 
ceiveth ;  and  he  that  seeketh,  findeth  ; 
and  to  him  that  knocketh,  it  shall  be 
opened. 

9  Or  what  man  is  there  of  you, 
whom  if  his  son  ask  bread,  will  he 
give  him  a  stone  ? 

10  Or  if  he  ask  a  fish,  will  he  give 
him  a  serpent  ? 

11  If  ye  then  being  evil  know  how 
to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Father 
which  is  in  heaven  give  good  things 
to  them  that  ask  him  ? 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


178 


on  the  Mount.     Near  Capernaum. 


LUKE. 
CH.  VI.   20-49. 


37  Judge  not,  and  ye  shall  not  be 
judged  :  condemn  not,  and  ye  shall 
not  be  condemned  :  forgive,  and  ye 
shall  be  forgiven  : 

38  Give,  and  it  shall  be  given  unto 
you ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over, 
shall  men  give  into  your  bosom.  For 
with  the  same  measure  that  ye  mete 
withal,  it  shall  be  measured  to  you 
again. 

39  And  he  spake  a  parable  unto 
them  ;  Can  the  blind  lead  the  blind  ? 
shall  they  not  both  fall  into  the  ditch  ? 

40  The  disciple  is  not  above  his 
master  :  but  every  one  that  is  perfect, 
shall  be  as  his  master. 

41  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye,  but 
perceivest  not  the  beam  that  is  in  thine 
own  eye? 

42  Either  how  canst  thou  say  to 
thy  brother.  Brother,  let  me  pull  out 
the  mote  that  is  in  thine  eye,  when 
thou  thyself  beholdest  not  the  beam 
that  is  in  thine  own  eye?  Thou 
hypocrite,  cast  out  first  the  beam  out 
of  thine  own  eye,  and  then  shalt  thou 
see  clearly  to  pull  out  the  mote  that  is 
thy  brother's  eye. 

43  For  a  good  tree  bringeth  not 
forth  corrupt  fruit ;  neither  doth  a  cor- 
rupt tree  bring  forth  good  fruit. 

44  For  every  tree  is  known  by  his 
own  fruit :  for  of  thorns  men  do  not 
gather  figs,  nor  of  a  bramble-bush 
gather  they  grapes. 

45  A   good  man  out  of  the  good 


JOHN. 


m 


HARMONY    OF 


[part   IV. 


ni.  The  Sermon 


MATTHEW. 

CH.   V.    VI.    VII.    VIII.    1. 

12  Therefore  all  things  whatsoever 
ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them  :  for  this  is  the 
law  and  the  prophets. 

13  Enter  ye  in  at  the  strait  gate  ; 
for  wide  is  the  gate,  and  broad  is  the 
way,  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat : 

14  Because,  strait  is  the  gate,  and 
narrow  15  the  way,  which  leadeth  unto 
life,  and  few  there  be  that  find  it. 

15  Beware  of  false  prophets,  which 
come  to  you  in  sheep's  clothing,  but 
inwardly  they  are  ravening  wolves. 

16  Ye  shall  know  them  by  their 
fruits :  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles? 

17  Even  so  every  good  tree  bring- 
eth  forth  good  fruit ;  but  a  corrupt 
tree  bringeth  forth  evil  fruit. 

18  A  good  tree  cannot  bring  forth 
evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit. 

19  Every  tree  that  bringeth  not 
forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

20  Wherefore,  by  their  fruits  ye 
shall  know  them. 

21  Not  every  one  that  saith  unto 
me.  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven ;  but  he  that  doeth 
the  will  of  my  Father  which  is  in 
heaven. 

22  Many  will  say  to  me  in  that 
day.  Lord,  Lord,  have  we  not  pro- 
phesied in  thy  name  1  and  in  thy  name 
have  cast  out  devils  1  and  in  thy  name 
done  many  wonderful  works  ? 

23  And  then  will  I  profess  unto 
them,  I  never  knew  you  :  depart  from 
me,  ye  that  work  iniquity. 

24  Therefore,  whosoever  heareth 
these  sayings  of  mine,  and  doeth  them, 
I  will  liken  him  unto  a  wise  man, 
which  built  his  house  upon  a  rock  : 

25  And  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and 
beat  upon  that  house  ;  and  it  fell  not : 
for  it  was  founded  upon  a  rock. 

26  And  every  one  that  heareth 
these  sayings  of  mine,  and  doeth  them 
not,  shall  be  likened  unto  a  foolish 
man,  which  built  his  house  upon  the 
sand: 


MARK. 


SEC.  41.] 


THE    GOSPELS. 


177 


on  the  Mount.     Near  Capernaum. 


LUKE. 

CH.  VI.  20-49. 
treasure  of  his  heart,  bringeth  forth 
that  which  is  good  ;  and  an  evil  man, 
out  of  the  evil  treasure  of  his  heart, 
bringeth  forth  that  which  is  evil :  for 
of  the  abundance  of  the  heart  his 
mouth  speaketh. 


46  And  why  call  ye  me  Lord, 
Lord,  and  do  not  the  things  which  I 
say? 


47  Whosoever  cometh  to  me,  and 
heareth  my  sayings,  and  doeth  them, 
I  will  shew  you  to  whom  he  is  like. 

48  He  is  like  a  man  which  built 
a  house,  and  digged  deep,  and  laid 
the  foundation  on  a  rock  :  and  when 
the  flood  arose,  the  stream  beat  vehe- 
mently upon  that  house,  and  could  not 
shake  it :  for  it  was  founded  upon  a 
rock. 

49  But  he  that  heareth  and  doeth 
not,  is  like  a  man  that  without  a  foun- 
dation built  a  house  upon  the  earth, 


JOHN. 


178 


HARMONY    OF 


[part   IV. 


^41.  The  Sermon 


MATTHEW. 

CH.  V.    VI.    VII.    VIII.    1. 

27  And  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and 
beat  upon  that  house ;  and  it  fell :  and 
great  was  the  fall  of  it. 

28  And  it  came  to  pass  when  Jesus 
had  ended  these  sayings,  the  people 
were  astonished  at  his  doctrine. 

29  For  he  taught  them  as  one 
having  authority,  and  not  as  the 
scribes. 

CH.    VIII. 

When  he  was  come  down  from  the 
mountain,  great  multitudes  followed 
him. 


MARK. 


^  42.  The  healing 


CH.  VIII.    5-13. 

5  And  when  Jesus  was  entered  into 
Capernaum,  there  came  unto  him  a 
centurion,  beseeching  him, 

6  And  saying,  Lord,  my  servant 
lieth  at  home  sick  of  the  palsy,  griev- 
ously tormented. 

7  And  Jesus  saith  unto  him,  I  will 
come  and  heal  him. 

8  The  centurion  answered  and  said. 
Lord,  I  am  not  worthy  that  thou 
shouldest  come  under  my  roof :  but 
speak  the  word  only,  and  my  servant 
shall  be  healed. 

9  For  I  am  a  man  under  authority, 
having  soldiers  under  me  :  and  I  say 
to  this  man,  Go,  and  he  goeth  ;  and  to 
another.  Come,  and  he  cometh  ;  and  to 
my  servant.  Do  this,  and  he  doeth  it. 

10  When  Jesus  heard  it,  he  mar- 
velled, and  said  to  them  that  fol- 
lowed. Verily  I  say  unto  you,  I  have 
not  found  so  great  faith,  no,  not  in 
Israel. 

1 1  And  I  say  unto  you.  That  many 
shall  come  from  the  east  and  west, 
and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom 
of  heaven  : 

12  But  the  children  of  the  kingdom 
shall  be  cast  out  into  outer  darkness  : 


Matth.  viii.  5,  came  unto  fiim.]  Calvin  says  that  Matthew,  being  more  brief,  intro- 
duces the  centurion  himself  as  speaking  ;  and  that  Luke  expresses  more  at  large  his 
sending  by  his  friends  ;  but  that  the  sense  of  both  is  the  same.    Harm.  p.  124. 

(Toinard  quotes  Exod,  xviii.  6,  where  the  words  related  as  spoken  by  Jethro,  were 
evidently  a  message  sent  by  him  to  Moses.    Harm.  147.) 


SEC.  41,  42.] 


THE    GOSPELS. 


179 


on  the  Mount.     Near  Capernaum. 


LUKE. 

CH.  VI.    20-49. 

against  which    the    stream  did  beat 

vehemently,  and  immediately  it  fell, 

and  the  ruin  of  that  house  was  great. 


JOHN. 


of  the  centurion's  servant.     Capernaum. 


CH.  VII.     1-10. 
Now,  when  he  had  ended  all  his 
sayings  in  the  audience  of  the  peo- 
ple, he  entered  into  Capernaum, 

2  And  a  certain  centurion's  servant, 
who  was  dear  unto  him,  was  sick, 
and  ready  to  die. 

3  And  when  he  heard  of  Jesus,  he 
sent  unto  him  the  elders  of  the  Jews, 
beseeching  him  that  he  would  come 
and  heal  his  servant. 

4  And  when  they  came  to  Jesus, 
they  besought  him  instantly,  saying. 
That  he  was  worthy  for  whom  he 
should  do  this : 

5  For  he  loveth  our  nation,  and  he 
hath  built  us  a  sjTuagogue. 

6  Then  Jesus  went  with  them. 
And  when  he  was  now  not  far  from 
the  house,  the  centurion  sent  friends 
to  him,  saying  unto  him.  Lord,  trouble 
not  thyself :  for  I  am  not  worthy  that 
thou  shouldest  enter  under  my  roof; 

7  Wherefore  neither  thought  I  my- 
self worthy  to  come  unto  thee ;  but 
say  in  a  word,  and  my  servant  shall 
be  healed. 

8  For  I  also  am  a  man  set  under 
authority,  having  under  me  soldiers, 
and  I  say  unto  one,  Go,  and  he  goeth  ; 
and  to  another.  Come,  and  he  cometh  ; 
and  to  my  servant,  Do  this,  and  he 
doeth  it. 


Considering  then  the  sameness  of  the  scene,  of  the  person,  of  the  words  and  of  the 
transaction,  I  cannot  but  conclude  with  Grotius,  that  the  miracle  is  one  and  the  same, 
related  in  general  by  Matthew,  and  with  greater  accuracy  by  Luke.    Newcome. 


HARMONY    OF 


[part    IV. 


^.42.  The  healing 


MATTHEW. 
CH.  VIII.    5-13. 
there  shall  be  weeping  and  gnashing 
of  teeth. 

13  And  Jesus  said  unto  the  centu- 
rion, Go  thy  way ;  and  as  thou  hast 
beheved,  so  be  it  done  unto  thee. 
And  his  servant  was  healed  in  the 
self-same  hour. 


MARK. 


^  43.  The  raising 


^  44.  John  the  Baptist,  in  prison, 


CH.  XI.   2-19. 

2  Now  when  John  had  heard  in  the 
prison  the  works  of  Christ,  he  sent 
two  of  his  disciples, 

3  And  said  unto  him,  Art  thou  he 
that  should  come,  or  do  we  look  for 
another  ? 


Matth.  xi.  3,  ^  tfuU  should  come.]  The  nature  of  our  Lord's  ministry,  as  it  now 
appeared,  so  unlike  what  John  as  a  Jew  expected,  may  have  surprised  and  perplexed 
him.  And  his  own  misfortune,  coming  upon  this  disappointment  and  perplexity, 
would  increase  his  doubt  and  embarrassment.    His  faith  was  shaken  ;  — the  ques- 


SEC.  42,  43,  44.] 


THE    GOSPELS. 


Wl 


of  the  centurion's  servant.     Capernaum. 


LUKE. 

CH.  VII.     1-10. 

9  When  Jesus  heard  these  things, 
he  marvelled  at  him,  and  turned  him 
about  and  said  unto  the  people  that 
followed  him,  I  say  unto  you,  I  have 
not  found  so  great  faith,  no,  not  in 
Israel. 

10  And  they  that  were  sent,  re- 
turning to  the  house,  found  the  ser- 
vant whole  that  had  been  sick. 


JOHN. 


of  the  widow's  son.     Nain. 


CH.  VII.    11-17. 

11  And  it  came  to  pass  the  day 
after,  that  he  went  into  a  city  called 
Nain  :  and  many  of  his  disciples  went 
with  him,  and  much  people. 

12  Now,  when  he  came  nigh  to  the 
gate  of  the  city,  behold,  there  was  a 
dead  man  carried  out,  the  only  son  of 
his  mother,  and  she  was  a  widow  : 
and  much  people  of  the  city  was  with 
her. 

13  And  when  the  Lord  saw  her, 
he  had  compassion  on  her,  and  said 
unto  her.  Weep  not. 

14  And  he  came  and  touched  the 
bier :  and  they  that  bare  him  stood 
still.  And  he  said,  Young  man,  I  say 
unto  thee.  Arise. 

15  And  he  that  was  dead  sat  up, 
and  began  to  speak  :  and  he  delivered 
him  to  his  mother. 

16  And  there  came  a  fear  on  all  : 
and  they  glorified  God,  saying.  That 
a  great  prophet  is  risen  up  among  us  ; 
and.  That  God  hath  visited  his  peo- 
ple. 

17  And  this  rumor  of  him  went 
forth  throughout  all  Judea,  and 
throughout  sdl  the  region  round  about. 


sends  disciples  to  Jesus.     Galilee.     Capernaum? 


CH.  VII.    18-35. 

18  And  the  disciples  of  John 
shewed  him  of  all  these  things. 

19  And  John  calling  unto  him  two 
of  his  disciples,  sent  them  to  Jesus, 
saying.  Art  thou  he  that  should  come  ? 
or  look  we  for  another? 


tion  implies  no  more  ;  ■^-  and  he  sent  that  his  doubts  might  be  removed,  and  his  faith 
confirmed.  Jesus  therefore  merely  referred  John  to  the  miracles  which  he  was  doing, 
and  the  prophecies  which  spake  of  him,  and  which  were  fulfilled  by  those  miracles. 
Bp.  SuMNEE,  in  loc 

13 


1,82 


HARMONY    OF 


[part   IV. 


^  44.  John  the  Baptist,  in  prison, 


MATTHEW. 
CH.  XI.   2-19. 


4  Jesus  answered  and  said  unto 
them,  Go  and  shew  John  again  those 
things  which  ye  do  hear  and  see  : 

5  The  blind  receive  their  sight, 
and  the  lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the  dead 
are  raised  up,  and  the  poor  have  the 
gospel  preached  to  them. a 

6  And  blessed  is  he  whosoever  ehall 
not  be  offended  in  me. 

7  And  as  they  departed,  Jesus  be- 
gan to  say  unto  the  multitudes  concern- 
ing John,  What  went  ye  out  into  the 
wilderness  to  see  ?  A  reed  shaken 
with  the  wind  1 

8  But  what  went  ye  out  for  to  see  ? 
A  man  clothed  in  soft  raiment  1  Be- 
hold, they  that  wear  soft  clothing  are 
in  kings'  houses. 

9  But  what  went  ye  out  for  to  see  ? 
A  prophet  ?  yea,  I  say  unto  you,  and 
more  than  a  prophet. 

10  For  this  is  he  of  whom  it  is  writ- 
ten, b  Behold,  I  send  my  messenger 
before  thy  face,  which  shall  prepare 
thy  way  before  thee. 

11  Verily,  I  say  unto  you.  Among 
them  that  are  bom  of  women,  there 
hath  not  risen  a  greater  than  John  the 
Baptist :  notwithstanding,  he  that  is 
least  in  the  kingdom  of  heaven,  is 
greater  than  he. 

12  And  from  the  days  of  John  the 
Baptist,  until  now,  the  kingdom  of 
heaven  suffereth  violence,  and  the 
violent  take  it  by  force. 

13  For  all  the  prophets  and  the  law 
prophesied  until  John. 

14  And  if  ye  will  receive  «7,  this  is 
Elias  which  was  for  to  come.*" 

15  He  that  hath  ears  to  hear,  let 
him  hear. 

16  But  whereunto  shall  I  liken  this 
generation  ?  It  is  like  unto  children 
sitting  in  the  markets,  and  calling 
unto  their  fellows, 


MARK. 


Is.  XXXV.  5,  seq. 


''  Mai.  lit.  1. 


«  Mai.  iv.  5. 


SEC.  44.] 


THE    GOSPELS. 


sends  disciples  to  Jesus.      Galilee.      Capernavm 


LUKE. 
CH.  VII.    18-35. 

20  When  the  men  were  come  unto 
him,  they  said,  John  Baptist  hath 
sent  us  unto  thee,  saying,  Art  thou  he 
that  should  come?  or  look  we  for 
another  1 

21  And  in  that  same  hour  he  cured 
many  of  their  infirmities,  and  plagues, 
and  of  evil  spirits  ;  and  unto  many 
that  were  blind  he  gave  sight. 

22  Then  Jesus  answering,  said  unto 
them.  Go  your  way,  and  tell  John 
what  things  ye  have  seen  and  heard  ; 
how  that  the  blind  see,  the  lame  walk, 
the  lepers  are  cleansed,  the  deaf  hear, 
the  dead  are  raised,  to  the  poor  the 
gospel  is  preached. 

23  And  blessed  is  he,  whosoever 
shall  not  be  oflTended  in  me. 

24  And  when  the  messengers  of 
John  were  departed,  he  began  to  speak 
unto  the  people  concerning  John, 
What  went  ye  out  into  the  wilderness 
for  to  see  1  A  reed  shaken  with  the 
wind? 

25  But  what  went  ye  out  for  to  see  ? 
A  man  clothed  in  soft  raiment?  Be- 
hold, they  which  are  gorgeously  ap- 
parelled, and  live  delicately,  are  in 
kings'  courts. 

26  But  what  went  ye  out  for  to  see? 
A  prophet  ?  Yea,  I  say  unto  you,  and 
much  more  than  a  prophet. 

27  This  is  he,  of  whom  it  is  writ- 
ten. Behold,  I  send  my  messenger 
before  thy  face,  which  shall  prepare 
thy  way  before  thee. 

28  For  I  say  unto  you,  Among 
those  that  are  bom  of  women,  there 
is  not  a  greater  prophet  than  John  the 
Baptist :  but  he  that  is  least  in  the 
kingdom  of  God,  is  greater  than  he. 

29  And  all  the  people  that  heard 
him,  and  the  publicans,  justified  God, 
being  baptized  with  the  baptism  of 
John. 

30  But  the  Pharisees  and  lawyers 
rejected  the  counsel  of  God  against 
themselves,  being  not  baptized  of  him. 

31  And  the  Lord  said,  W hereunto 
then  shall  I  liken  the  men  of  this  gen- 
eration ?  and  to  what  are  they  like  ? 

32  They  are  like  unto  children  sit- 
ting in  the  market-place,  and  calling 
one  to  another,  and  saying,  We  have 


JOHN. 


184 


HARMONY    OF 


[part    IV. 


^  44.  John  the  Baptist,  in  prison, 


MATTHEW. 

CH.  XI.    2-19. 

17  And  saying,  We  have  piped 
unto  you,  and  ye  have  not  danced  ; 
we  have  mourned  unto  you,  and  ye 
have  not  lamented. 

18  For  John  came  neither  eating 
nor  drinking,  and  they  say.  He  hath  a 
devil. 

19  The  Son  of  man  came  eating 
and  drinking,  and  they  say,  Behold  a 
man  gluttonous,  and  a  wine-bibber,  a 
friend  of  publicans  and  sinners.  But 
Wisdom  is  justified  of  her  children. 


MARK. 


^  45.  Reflections  of  Jesus 


CH.  XI.   20-30. 

20  Then  began  he  to  upbraid  the 
cities  wherein  most  of  his  mighty 
works  were  done,  because  they  re- 
pented not. 

21  Wo  unto  thee,  Chorazin !  wo 
unto  thee,  Bethsaida !  for  if  the 
mighty  works  which  were  done  in  you 
had  been  done  in  Tyre  and  Sidon, 
they  would  have  repented  long  ago  in 
sackcloth  and  ashes. 

22  But  I  say  unto  you.  It  shall 
be  more  tolerable  for  Tyre  and  Si- 
don at  the  day  of  judgment,  than  for 
you. 

23  And  thou,  Capernaum,  which 
art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell :  for  if  the 
mighty  works  which  have  been  done 
in  thee,  had  been  done  in  Sodom,  it 
would  have  remained  until  this  day. 

24  But  I  say  unto  you,  That  it 
shall  be  more  tolerable  for  the  land  of 
Sodom,  in  the  day  of  judgment,  than 
for  thee. 

25  At  that  time  Jesus  answered 
and  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed 
them  unto  babes. 

26  Even  so.  Father,  for  so  it 
seemed  good  in  thy  sight. 

27  All  things  are  delivered  unto  me 
of  my  Father  ;  and  no  man  knoweth 
the  Son,  but  the  Father;  neither 
knoweth  any  man  the  Father,  save  the 
Son,  and  he  to  whomsoever  the  Son 
will  reveal  him. 

28  Come  unto  me,  all  ye  that  labor, 


sKc.  44,  45.] 


THE    GOSPELS. 


185 


sends  disciples  to  Jesus.      Galilee.     Capernaum? 


LUKE. 

CH.  VII.    18-35. 

piped  unto    you,   and    ye    have  not 

danced  ;  we  have  mourned  to  you,  and 

ye  have  not  wept. 

33  For  John  the  Baptist  came  nei- 
ther eating  bread,  nor  drinking  wine  ; 
and  ye  say.  He  hath  a  deviL 

34  The  Son  of  man  is  come  eat- 
ing and  drinking  ;  and  ye  say.  Behold 
a  gluttonous  man,  and  a  wine-bibber,  a 
friend  of  publicans  and  sinners ! 

35  But  Wisdom  is  justified  of  all 
her  children. 


JOHN. 


on  appealing  to  his  mighty  works.     Capernaum. 


I 


186 


HARMONY    OF 


[part  IV. 


^  45.  Reflections  of  Jesus 


MATTHEW. 
CH.  XI.   20-30. 
and  are  heavy  laden,  and  I  will  give 
you  rest, 

29  Take  my  yoke  upon  you,  and 
learn  of  me  :  for  I  am  meek  and  lowly 
in  heart ;  and  ye  shall  find  rest  unto 
your  souls. 

30  For  my  yoke  is  easy,  and  my 
burden  is  light. 


MARK. 


^  46.  While  sitting  at  meat  with  a  Pharisee, 


SEC.  45,  46.] 


THE    GOSPELS. 


187 


on  appealing  to  his  mighty  works.     Capernaum. 


LUKE. 


JOHN. 


Jesus  is  anointed  by  a  woman  who  had  been  a  sinner.     Capernaum  ? 


CH.  VII.    36-50. 

36  And  one  of  the  Pharisees  de- 
sired him  that  he  would  eat  with  him. 
And  he  went  into  the  Pharisee's 
house,  and  sat  down  to  meat. 

37  And  behold,  a  woman  in  the 
city,  which  was  a  sinner,  when  she 
knew  that  Jesus  sat  at  meat  in  the 
Pharisee's  house,  brought  an  alabas- 
ter-box of  ointment, 

38  And  stood  at  his  feet  behind 
him  weeping,  and  began  to  wash  his 
feet  with  tears,  and  did  wipe  them 
with  the  hairs  of  her  head,  and  kissed 
his  feet,  and  anointed  them  with  the 
ointment. 

39  Now,  when  the  Pharisee  which 
had  bidden  him,  saw  it,  he  spake 
within  himself,  saying.  This  man,  if 
he  were  a  prophet,  would  have  known 
who,  and  what  manner  of  woman  this 
is  that  toucheth  him:  for  she  is  a 
sinner. 

40  And  Jesus  answering,  said  unto 
him,  Simon,  I  have  somewhat  to  say 
unto  thee.  And  he  saith,  Master,  say  on. 

41  There  was  a  certain  creditor, 
which  had  two  debtors  :  the  one  owed 
five  hundred  pence,  and  the  other  fifty. 

42  And  when  they  had  nothing  to 
pay,  he  frankly  forgave  them  both. 
Tell  me,  therefore,  which  of  them  will 
love  him  most  ? 

43  Simon  answered  and  said,  I  sup- 
pose that  he,  to  whom  he  forgave 
most.  And  he  said  unto  him,  Thou 
hast  rightly  judged. 

44  And  he  turned  to  the  woman, 
and  said  unto  Simon,  Seest  thou  this 
woman  1  I  entered  into  thine  house, 
thou  gavest  me  no  water  for  my  feet  : 
but  she  hath  washed  my  feet  with 
tears,  and  wiped  them  witfi  the  hairs 
of  her  head. 


188 


HARMONY    OF 


[part  IV. 


§  46.  While  sitting  at  meat  with  a  Pharisee, 


MATTHEW. 


MARK. 


^  47.  Jesus,  with  the  Twelve, 


^  48.  The  healing  of  a  demoniac. 


CH.  XII.   22-37. 


22  Then  was  brought  unto  him  one 
possessed  with  a  devil,  blind  and 
dumb  ;  and  he  healed  him,  insomuch 
that  the  blind  and  dumb,  both  spake 
and  saw. 


CH.  III.    19-30 

19  and  they  went  into  a  house. 

20  And  the  multitude  cometh  to- 
gether again,  so  that  they  could  not 
so  much  as  eat  bread - 

21  And  when  his  friends  heard  of 
it,  they  went  out  to  lay  hold  on  him  : 
for  they  said.  He  is  beside  himself. 


Matth.  xii.  22.]    We  here  learn  that  the  demooiac  was  both  blind  and  dumb. 


SEC.  46,  47,  48.] 


THE    GOSPELS. 


189 


Jesus  is  anointed  by  a  woman  who  had  been  a  sinner.     Capernaum? 


LUKE. 
CH.  VII.    36-50. 

45  Thou  gavest  me  no  kiss  :  but 
this  woman,  since  the  time  I  came  in, 
hath  not  ceased  to  kiss  my  feet. 

46  My  head  with  oil  thou  didst  not 
anoint :  but  this  woman  hath  anointed 
my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee.  Her 
sins  which  are  many,  are  forgiven  ; 
for  she  loved  much  :  but  to  whom 
little  is  forgiven,  the  same  loveth 
little. 

48  And  he  said  unto  her,  Thy  sins 
are  forgiven. 

49  And  they  that  sat  at  meat  with 
him,  began  to  say  within  themselves, 
Who  is  this  that  forgiveth  sins  also  ? 

50  And  he  said  to  the  woman.  Thy 
faith  hath  saved  thee ;  go  in  peace. 


JOHN. 


makes  a  second  circuit  in  Galilee. 


CH.  VIII.  1-3. 
And  it  came  to  pass  afterward,  that 
he  went  throughout  every  city  and 
village,  preaching  and  shewing  the 
the  glad  tidings  of  the  kingdom  of 
God  :  and  the  twelve  toere  with  him. 

2  And  certain  women,  which  had 
been  healed  of  evil  spirits  and  infirmi- 
ties, Mary  called  Magdalene,  out  of 
whom  went  seven  devils, 

3  And  Joanna  the  wife  of  Chuza, 
Herod's  steward,  and  Susanna,  and 
many  others,  which  ministered  unto 
him  of  their  substance. 


The  Scribes  and  Pharisees  blaspheme.     Galilee. 


CH.  XI.    14,  15,  17-23. 


14  And  he  was  casting  out  a  devil, 
and  it  was  dumb.  And  it  came  to 
pass  when  the  devil  was  gone  out, 
the  dumb  spake ;  and  the  people  won- 
dered. 


St.  Luke  omits  the  former  circumstance,  but  does  not  contradict  it.    Newcome. 


190 


HARMONY    OF 


[part    IV. 


^  48.  The  healing  of  a  demoniac. 


MATTHEW. 
CH.  XII.    22-37. 

23  And  all  the  people  were  amazed, 
and  said,  Is  not  this  the  son  of  David? 

24  But  when  the  Pharisees  heard 
it  they  said,  This  fellow  doth  not  cast 
out  devils,  but  by  Beelzebub  the  prince 
of  the  devils. 

25  And  Jesus  knew  their  thoughts, 
and  said  unto  them,  Every  kingdom 
divided  against  itself,  is  brought  to 
desolation  ;  and  every  city  or  house 
divided  against  itself,  shall  not  stand. 

26  And  if  Satan  cast  out  Satan, 
he  is  divided  against  himself;  how 
shall  then  his  kingdom  stand  ? 

27  And  if  I  by  Beelzebub  cast  out 
devils,  by  whom  do  your  children  cast 
tliem  out  ?  therefore  they  shall  be  your 
judges. 

28  But  if  I  cast  out  devils  by  the 
Spirit  of  God,  then  the  kingdom  of 
God  is  come  unto  you. 

29  Or  else,  how  can  one  enter  into 
a  strong  man's  house,  and  spoil  his 
goods,  except  he  first  bind  the  strong 
man?  and  then  he  will  spoil  his  house. 

30  He  that  is  not  with  me  is 
against  me  ;  and  he  that  gathereth  not 
with  me,  scattereth  abroad. 

31  Wherefore  I  say  unto  you.  All 
manner  of  sin  and  blasphemy  shall  be 
forgiven  unto  men  :  but  the  blasphemy 
against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men. 

32  And  whosoever  speaketh  a  word 
against  the  Son  of  man,  it  shall  be  for- 
given him  :  but  whosoever  speaketh 
against  the  Holy  Ghost,  it  shall  not 
be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come. 

33  Either  make  the  tree  good,  and 
his  fruit  good  ;  or  else  make  the  tree 
corrupt,  and  his  fruit  corrupt:  for 
the  tree  is  known  by  his  fruit. 

34  O  generation  of  vipers,  how  can 
ye,  being  evil,  speak  good  things  ? 
for  out  of  the  abundance  of  the  heart 
the  mouth  speaketh. 


MARK. 
CH.  III.    19-30. 


22  And  the  scribes  which  came 
down  from  Jerusalem,  said,  He  hath 
Beelzebub,  and  by  the  prince  of  the 
devils  casteth  he  oirt  devils. 

23  And  he  called  them  unto  him, 
and  said  unto  them  in  parables.  How 
can  Satan  cast  out  Satan  ? 

24  And  if  a  kingdom  be  divided 
against  itself,  that  kingdom  cannot 
stand. 

25  And  if  a  house  be  divided  against 
itself,  that  house  cannot  stand. 

26  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  caimot 
stand,  but  hath  an  end. 

27  No  man  can  enter  into  a  strong 
man's  house,  and  spoil  his  goods,  ex- 
cept he  will  first  bind  the  strong  man  ; 
and  then  he  will  spoil  his  house. 

28  Verily,  I  say  unto  you,  All  sins 
shall  be  forgiven  unto  the  sons  of  men, 
and  blasphemies  wherewith  soever 
they  shall  blaspheme : 

29  But  he  that  shall  blaspheme 
against  the  Holy  Ghost  hath  never 
forgiveness,  but.  is  in  danger  of  eternal 
damnation : 

30  Because  they  said,  he  hath  an 
unclean  spirit. 


Matth.  xii.  23,  the  people  were  amazed.]  An  accurate  reader  will  observe  that 
Matth.  xii.  22,  and  Luke  xi.  14,  show  the  general  occasion  of  the  blasphemy  against 
Jesus ;  and  that  Matth.  xii.  23,  shows  the  particular  occasion  of  it,  the  multitude 
alarming  the  Jewish  rulers  by  their  question  whether  Jesus  were  the  Christ.  No 
cause  for  the  absurd  and  impious  insinuation  of  the  Scribes  and  Pharisees  is  assigned 
by  St.  Mark :  however,  he  suggests  an  important  circumstance,  that  they  came  from 


EC.  48.] 


THE    GOSPELS. 


191 


The  Scribes  and  Pharisees  blaspheme.     Galilee. 


LUKE. 
CH.  XI.    14,  15,  17-23. 


15  But  some  of  them  said.  He 
casteth  out  devils  through  Beelzebub, 
the  chief    of  the  devils, 

17  But  he,  knowing  their  thoughts, 
said  unto  them.  Every  kingdom  divi- 
ded against  itself,  is  brought  to  deso- 
lation ;  and  a  house  divided  against  a 
house,  falleth. 

18  If  Satan  also  be  divided  against 
himself,  how  shall  his  kingdom  stand  ? 
because  ye  say  that  I  cast  out  devils 
through  Beelzebub. 

19  And  if  I  by  Beelzebtib  cast  out 
devils,  by  whom  do  your  sons  cast 
them  out?  therefore  shall  they  be  your 
judges. 

20  But  if  I  with  the  finger  of  God 
cast  out  devils,  no  doubt  the  kingdom 
of  God  is  come  upon  you. 

21  When  a  strong  man  armed  keep- 
eth  his  palace,  his  goods  are  in  peace : 

22  But  when  a  stronger  than  he 
shall  come  upon  him,  and  overcome 
him,  he  taketh  from  him  all  his  ar- 
mour, wh< 
his  spoils. 

23  He  that  is  not  with  me,  is 
against  me :  and  he  that  gathereth 
not  with  me  scattereth. 


JOHN. 


Jerusalem  to  watch  the  conduct  of  Jesus.  The  latter  part  of  Luke  viii.  19,  shows  that 
his  relations  were  not  able  to  enter  the  house  on  account  of  the  press.  Thus  one  Evangel- 
ist is  wonderfully  supplemental  to  another  by  notations  of  time,  place,  and  other  cir- 
cumstances ;  and  the  strictest  propriety  and  agreement  result  from  diligently  comparing 
them.    Newcome. 


192 


HARMONY    OF 


[part  IV. 


^  48.  The  healing  of  a  demoniac. 


MATTHEW. 
CH.  XII.   22-37. 

35  A  good  man,  out  of  the  good 
treasure  of  the  heart,  bringeth  forth 
good  things :  and  an  evil  man,  out  of  the 
evil  treasure,  bringeth  forth  evil  things. 

36  But  I  say  unto  you.  That  every 
idle  word  that  men  shall  speak,  they 
shall  give  account  thereof  in  the  day  of 
judgment. 

37  For  by  thy  words  thou  shalt  be 
justified,  and  by  thy  words  thou  shalt 
be  condemned. 


MARK. 


^  49.  The  Scribes  and  Pharisees  seek  a  sign. 


CH.  XII.    38-45. 

38  Then  certain  of  the  scribes  and 
of  the  Pharisees  answered,  saying, 
Master,  we  would  see  a  sign  from 
thee. 

39  But  he  answered  and  said  to 
them.  An  evil  and  adulterous  genera- 
tion seeketh  after  a  sign,  and  there 
shall  no  sign  be  given  to  it,  but  the 
sign  of  the  prophet  Jonas. 

40  For  as  Jonas  was  three  days 
and  three  nights  in  the  whale's  belly,* 
so  shall  the  Son  of  man  be  three  days 
and  three  nights  in  the  heart  of  the 
earth. 

41  The  men  of  Nineveh  shall  rise 
in  judgment  with  this  generation,  and 
shall  condemn  it :  because  they  re- 
pented at  the  preaching  of  Jonas ;  ^  and 
behold,  a  greater  than  Jonas  is  here. 

42  The  queen  of  the  south  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it :  for 
she  came  from  the  uttermost  parts  of 
the  earth  to  hear  the  wisdom  of  Solo- 
mon ;  '^  and  behold,  a  greater  than 
Solomon  is  here. 


*  Jonah  i.  17. 


^  Jonah  iii.  4,  5. 


I  Kin.  X.  I  seq. 


Matth.  xii.  39,  shall  no  sign  he  givenJ]    The  writer  of  a  false  narrative  would  either 
have  omitted  to  mention  the  request  for  a  sign,  or  would  have  related  that  it  was  com- 


SEC.  48,  49.] 


THE    GOSPELS. 


193 


The  Scribes  and  Pharisees  blaspheme.     Galilee. 


LUKE. 


JOHN. 


Our  Lord's  reflections.     Galilee. 


CH.  XI.    16,  24-36. 
16  And  others  tempting  him,  sought 
of  him  a  sign  from  heaven. 

29  And  when  the  people  were  gath- 
ered thick  together,  he  began  to  say, 
This  is  an  evil  generation  :  they  seek 
a  sign  ,  and  there  shall  no  sign  be 
given  it,  but  the  sign  of  Jonas  the 
prophet. 

30  For  as  Jonas  was  a  sign  unto 
the  Ninevites,  so  shall  also  the  Son  of 
man  be  to  this  generation. 

3 1  The  queen  of  the  south  shall  rise 
up  in  the  judgment  with  the  men  of 
this  generation,  and  condemn  them  : 
for  she  came  from  the  utmost  parts  of 
the  earth,  to  hear  the  wisdom  of  Solo- 
mon ;  and  behold,  a  greater  than 
Solomon  is  here. 

32  The  men  of  Nineveh  shall  rise 
up  in  the  judgment  with  this  generar 
tion,  and  shall  condemn  it :  for  they 
repented  at  the  preaching  of  Jonas ; 
and  behold,  a  greater  than  Jonas  is 
here. 

33  No  man  when  he  hath  lighted  a 
candle,  putteth  it  in  a  secret  place, 
neither  under  a  bushel,  but  on  a  can- 
dlestick, that  they  which  come  in  may 
see  the  light. 

34  The  light  of  the  body  is  the  eye  : 
therefore  when  thine  eye  is  single, 
thy  whole  body  also  is  full  of  light  ; 
but  when  thine  eye  is  evil,  thy  body 
also  is  full  of  darkness. 

35  Take  heed  therefore,  that  the 
light  which  is  in  thee  be  not  darkness. 


plied  with.    He  would  never  have  exposed  his  Master  to  the  suspicion  of  a  want  of 
power.    See  also,  Matth.  xvi.  1. 


194 


HARMONY    OF 


[part    IV. 


^  49.  The  Scribes  and  Pharisees  seek  a  sign. 


MATTHEW. 
CH.  XII.    38-45. 

43  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry 
places,  seeking  rest,  and  findeth  none. 

44  Then  he  saith,  I  will  return  into 
my  house  from  whence  I  came  out ; 
and  when  lie  is  come,  he  findeth  it 
empty,  swept,  and  garnished. 

45  Then  goeth  he,  and  taketh  with 
himself  seven  other  spirits  more 
wicked  than  himself,  and  they  enter 
in  and  dwell  there  :  and  the  last  state 
of  that  man  is  worse  than  the  first. 
Tlven  so  shall  it  be  also  unto  this  j 
wicked  generation. 


MARK. 


^  50.  The  true  disciples  of  Christ 


CH.  XII.    46-50. 

46  While  he  yet  talked  to  the  peo- 
ple, behold,  his  mother  and  his  breth- 
ren stood  without,  desiring  to  speak 
with  him. 

47  Then  one  said  unto  him.  Behold, 
thy  mother  and  thy  brethren  stand 
without,  desiring  to  speak  with  thee. 

48  But  he  answered  and  said  unto 
him  that  told  him.  Who  is  my  mother  ? 
and  who  are  my  brethren  ? 

49  And  he  stretched  forth  his  hand 
toward  his  disciples,  and  said.  Behold 
my  mother  and  my  brethren ! 

50  For  whosoever  shall  do  the  will 
of  my  Father  which  is  in  heaven,  the 
same  is  my  brother,  and  sister,  and 
mother. 


CH.  III.   31-35. 

31  There  came  then  his  brethren 
and  his  mother,  and  standing  without, 
sent  unto  him,  calling  him. 

32  And  the  multitude  sat  about 
him  ;  and  they  said  unto  him.  Behold, 
thy  mother  and  thy  brethren  without 
seek  for  thee. 

33  And  he  answered  them,  saying, 
Who  is  my  mother,  or  my  brethren  ? 

34  And  he  looked  round  about  on 
them  which  sat  about  him,  and  said, 
Behold,  my  mother  and  my  brethren ! 

35  For  whosoever  shall  do  the  will 
of  God,  the  same  is  my  brother,  and 
my  sister,  and  mother. 


^51.  At  a  Pharisee's  table. 


,EC.  49,  50,  51.] 


THE    GOSPELS. 


195 


Our  Lord's  reflections.     Galilee. 


LUKE. 
CH.  XI.  16,  24-36. 
36  If  thy  whole  body  therefore  he 
full  of  light,  having  no  part  dark,  the 
whole  shall  be  full  of  light  ;  as  when 
the  bright  shining  of  a  candle  doth 
give  thee  light. 

24  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry 
places,  seeking  rest :  and  finding  none, 
he  saith,  I  will  return  unto  my  house 
whence  I  came  out. 

25  And  when  he  cometh,  he  findeth 
it  swept  and  garnished. 

26  Then  goeth  he,  and  taketh  to 
him  seven  other  spirits  more  wicked 
than  himself ;  and  they  enter  in,  and 
dwell  there  :  and  the  last  state  of  that 
man  is  worse  than  the  first. 

27  And  it  came  to  psiss,  as  he  spake 
these  things,  a  certain  woman  of  the 
company  lifted  up  her  voice,  and  said 
unto  him,  Blessed  is  the  womb  that 
bare  thee,  and  the  paps  which  thou 
hast  sucked. 

28  But  he  said,  Yea,  rather  blessed 
are  they  that  hear  the  word  of  God, 
and  keep  it. 


JOHN. 


his  nearest  relatives.      Galilee. 


CH.  VIII.    19-21. 

19  Then  came  to  him  his  mother 
and  his  brethren,  and  could  not  come 
at  him  for  the  press. 

20  And  it  was  told  him  hy  certain, 
which  said.  Thy  mother  and  thy  breth- 
ren stand  without,  desiring  to  see  thee. 

21  And  he  answered  and  said  unto 
them.  My  mother  and  my  brethren  are 
these  which  hear  the  word  of  God, 
and  do  it. 


Jesus  denounces  woes  against  the  Pharisees  and  others.      Galilee. 


CH.  XI.    37-54. 
37  And    as    he    spake,    a   certain 
Pharisee  besought  him  to  dine  with 
him  :  and  he  went  in  and  sat  down  to 
meat. 


196 


HARMONY    OF 


[part    IV. 


^51.  At  a  Pharisee's  table, 


MATTHEW. 


MARK. 


Luke  xi.  38,  had  not  first  washed J\  This  omission  may  seem  inconsistent  with  the 
character  of  Jesus,  who  appears  to  have  generally  complied  with  all  the  innocent 
usages  of  his  countrymen  ;  and  of  course  it  may  be  adduced  as  an  objection  against  the 
veracity  of  the  Evangelist.  Luke  simply  records  the  fact,  however  it  may  seem  to 
make  against  the  character  of  his  Master,  or  his  own  veracity.    But  Mark,  vii.  3-9, 


SEC.  51.]                                  THE    GOSPELS. 

197 

Jesus  denounces  woes  against  the  Pharisees  and  others. 

Galilee. 

LUKE. 
CH.  XI.    37-54. 

38  And  when  the  Pharisee  saw  ity 
he  marvelled  that  he  had  not  first 
washed  before  dinner. 

39  And  the  Lord  said  unto  him, 
Now  do  ye  Pharisees  make  clean  the 
outside  of  the  cup  and  the  platter  ;  but 
your  inward  part  is  full  of  ravening 
and  wickedness. 

40  Ye  fools,  did  not  he  that  made 
that  which  is  without,  make  that  which 
is  within  also  1 

41  But  rather  give  alms  of  such 
things  as  ye  have  ;  and  behold,  all 
things  are  clean  unto  you. 

42  But  wo  unto  you,  Pharisees  ! 
for  ye  tithe  mint,  and  rue,  and  all 
manner  of  herbs,  and  pass  over  judg- 
ment and  the  love  of  God  :  these  ought 
ye  to  have  done,  and  not  to  leave  the 
other  undone. 

43  Wo  unto  you,  Pharisees !  for  ye 
love  the  uppermost  seats  in  the  syna- 
gogues, and  greetings  in  the  markets. 

44  Wo  unto  you,  scribes  and  Phari- 
sees, hypocrites  !  for  ye  are  as  graves 
which  appear  not,  and  the  men  that 
walk  over  them  are  not  aware  of  them. 

45  Then  answered  one  of  the  law- 
yers, and  said  unto  him.  Master,  thus 
saying,  thou  reproachest  us  also. 

46  And  he  said,  Wo  unto  you  also, 
ye  lawyers  !  fbr  ye  lade  men  with  bur- 
dens grievous  to  be  borne,  and  ye  your- 
selves touch  not  the  burdens  with  one 
of  your  fingers. 

47  Wo  unto  you  !  for  ye  build  the 
sepulchres  of  the  prophets,  and  your 
fathers  killed  them. 

48  Truly  ye  bear  witness,  that  ye 
allow  the  deeds  of  your  fathers  :  for 
they  indeed  killed  them,  and  ye  build 
their  sepulchres. 

49  Therefore  also  said  the  wisdom 
of  God,  I  will  send  them  prophets  and 
apostles,  and  some  of  them  they  shall 
slay  and  persecute  : 

60  That  the  blood  of  all  the  pro- 


JOHN. 


in  a  manner  equally  incidental  and  without  design,  discloses  the  truth  that  this  wash- 
ing was  superstitious,  and  connected  with  the  dangerous  error  of  placing  the  traditions 
of  the  elders  on  equal  footing  with  the  commands  of  God.  Where  there  was  danger 
of  his  practice  being  misinterpreted,  our  Lord  withheld  his  compliance,  even  in  things 
indifierent.  See  Bp.  Sumner  on  Luke,  Lect.  41. 
14 


198 


HARMONY    OF 


[part  IV. 


^51.  At  a  Pharisee's  table, 


MATTHEW. 


MARK. 


^  52.  Jesus  discourses  to  his  disciples 


SEC.  51,  52.] 


THE    GOSPELS. 


199 


Jesus  denounces  woes  against  the  Pharisees  and  others.      Galilee. 


LUKE. 
CH.  XI.    37-54. 
phets,  which  was  shed  from  the  foun- 
dation of  the  world,  may  be  required 
of  this  generation  ; 

5 1  From  the  blood  of  Abel  *  unto  the 
blood  of  Zacharias,  which  perished  be- 
tween the  altar  and  the  temple  :  verily, 
I  say  unto  you.  It  shall  be  required  of 
this  generation. 

52  Wo  unto  you,  lawyers  !  for  ye 
have  taken  away  the  key  of  knowledge  : 
ye  entered  not  in  yourselves,  and  them 
that  were  entering  in  ye  hindered. 

53  And  as  he  said  these  things  unto 
them,  the  scribes  and  the  Pharisees 
began  to  urge  him  vehemently,  and  to 
provoke  him  to  speak  of  many  things  ; 

54  Laying  wait  for  him,  and  seek- 
ing to  catch  something  out  of  his  mouth, 
that  they  might  accuse  him. 


JOHN.J*. 


and  the  multitude.     Galilee. 


CH.  XII.  1  -59. 
In  the  mean  time,  when  there  were 
gathered  together  an  innumerable  mul- 
titude of  people,  insomuch  that  they 
trode  one  upon  another,  he  began  to 
say  unto  his  disciples  first  of  all.  Be- 
ware ye  of  the  leaven  of  the  Pharisees, 
which  is  hypocrisy. 

2  For  there  is  nothing  covered,  that 
shall  not  be  revealed  ;  neither  hid,  that 
shall  not  be  known. 

3  Therefore,  whatsoever  ye  have 
spoken  in  darkness,  shall  be  heard  in 
the  light ;  and  that  which  ye  have 
spoken  in  the  ear  in  closets,  shall  be 
proclaimed  upon  the  house-tops. 

4  And  I  say  unto  you,  my  friends. 
Be  not  afraid  of  them  that  kill  the  body, 
and  after  that,  have  no  more  that  they 
can  do. 

5  But  I  will  forewarn  you  whom  ye 
shall  fear  ;  Fear  him,  which,  after  he 
hath  killed,  hath  power  to  cast  into 
hell  ;  yea,  I  say  unto  you.  Fear  him. 

6  Are  not  five  sparrows  sold  for  two 
farthings,  and  not  one  of  them  is  for- 
gotten before  God  ? 

7  But  even  the  very  hairs  of  your 
head  are  all  numbered .  Fear  not  there- 
fore :  ye  are  of  more  value  than  many 
sparrows. 


Gen.  iv.  8  ;  2  Chroii.  xxiv.  20,  seq. 


200 


HARMONY    OF 


[part  IV. 


^  52.  Jesus  discourses  to  his  disciples 


MATTHEW. 


MARK. 


SEC.  52.] 


THE    GOSPELS. 


201 


and  the  multitude.     Galilee. 


LUKE. 
CH.  XII.    1-59. 

8  Also  I  say  unto  you,  Whosoever 
shall  confess  me  before  men,  him  shall 
the  Son  of  man  also  confess  before  the 
angels  of  God. 

9  But  he  that  denieth  me  before 
men,  shall  be  denied  before  the  angels 
of  God. 

10  And  whosoever  shall  speak  a 
word  against  the  Son  of  man,  it  shall 
be  forgiven  him  :  but  unto  him  that 
blasphemeth  against  the  Holy  Ghost, 
it  shall  not  be  forgiven. 

1 1  And  when  they  bring  you  unto 
the  synagogues,  and  unto  magistrates, 
and  powers,  take  ye  no  thought  how 
or  what  thing  ye  shall  answer,  or  what 
ye  shall  say  : 

12  For  the  Holy  Ghost  shall  teach 
you  in  the  same  hour  what  ye  ought 
to  say. 

13  And  one  of  the  company  said 
unto  him.  Master,  speak  to  my 
brother,  that  he  divide  the  inheritance 
with  me. 

14  And  he  said  unto  him,  Man, 
who  made  me  a  judge,  or  a  divider 
over  you  ? 

15  And  he  said  unto  them.  Take 
heed,  and  beware  of  covetousness  : 
for  a  man's  life  consisteth  not  in  the 
abundance   of   the   things   which   he 


JOHN. 


16  And  he  spake  a  parable  unto 
them,  saying.  The  ground  of  a  certain 
rich  man  brought  forth  plentifully  : 

17  And  he  thought  within  himself, 
saying,  What  shall  I  do,  because  I 
have  no  room  where  to  bestow  my 
fruits  ? 

18  And  he  said,  This  will  I  do  :  I 
will  pull  down  my  bams,  and  build 
greater ;  and  there  will  I  bestow  all 
my  fruits  and  my  goods. 

19  And  I  will  say  to  my  soul, 
Soul,  thou  hast  much  goods  laid  up 
for  many  years  ;  take  thine  ease,  eat, 
drink,  and  be  merry. 

20  But  God  said  unto  him,  Thou 
fool,  this  night  thy  soul  shall  be  re- 
quired of  thee  :  then  whose  shall 
those  things  be,  which  thou  hast  pro- 
vided ? 

21  So  is  he  that  layeth  up  treasure 
for  himself,  and  is  not  rich  toward  God. 


202 


HARMONY    OF 


[part   IV. 


§  52.  Jesus  discourses  to  his  disciples 


MATTHEW. 


MARK. 


SEC.  52.] 


THE    GOSPELS. 


203 


and  the  multitude.     Galilee. 


LUKE. 
CH.  XII.    1-59. 

22  And  he  said  unto  his  disciples, 
Therefore  I  say  unto  you,  Take  no 
thought  for  your  life,  what  ye  shall 
eat;  neither  for  the  body,  what  ye 
shall  put  on. 

23  The  life  is  more  than  meat,  and 
the  body  is  more  than  raiment. 

24  Consider  the  ravens  :  for  they 
neither  sow  nor  reap  :  which  neither 
have  store-house,  nor  bam ;  and  God 
feedeth  them.  How  much  more  are 
ye  better  than  the  fowls  ? 

25  And  which  of  you  with  taking 
thought  can  add  to  his  stature  one 
cubit  ? 

26  If  ye  then  be  not  able  to  do  that 
thing  which  is  least,  why  take  ye 
thought  for  the  rest  ? 

27  Consider  the  lilies  how  they 
grow :  they  toil  not,  they  spin  not ; 
and  yet  I  say  unto  you,  that  Solomon 
in  all  his  glory  was  not  arrayed  like 
one  of  these. 

28  If  then  God  so  clothe  the  grass, 
which  is  to-day  in  the  field,  and 
to-morrow  is  cast,  into  the  oven  ;  how 
much  more  will  he  clothe  you,  O  ye  of 
little  faith  ? 

29  And  seek  not  ye  what  ye  shall 
eat,  or  what  ye  shall  drink,  neither  be 
ye  of  doubtful  mind. 

30  For  all  these  things  do  the 
nations  of  the  world  seek  after  :  and 
your  Father  knoweth  that  ye  have 
need  of  these  things. 

31  But  rather  seek  ye  the  kingdom 
of  God,  and  all  these  things  shall  be 
added  unto  you. 

32  Fear  not,  little  flock ;  for  it  is 
your  Father's  good  pleasure  to  give 
you  the  kingdom. 

33  Sell  that  ye  have,  and  give 
alms  :  provide  yourselves  bags  which 
wax  not  old,  a  treasure  in  the 
heavens  that  faileth  not,  where  no 
thief  approacheth,  neither  moth  cor- 
rupteth. 

34  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

35  Let  your  loins  be  girded  about, 
and  your  lights  burning  ; 

36  And  ye  yourselves  like  unto 
men  that  wait  for  their  lord,  when  he 
will  return  from  the  wedding ;  that, 


JOHN. 


204 


HARMONY    OF 


[part    IV. 


^  52.  Jesus  discourses  to  his  disciples 


MATTHEW. 


MARK. 


SEC.  52.] 


THE    GOSPELS. 


205 


and  the  multitude.     Galilee. 


they 


LUKE. 
CH.  XII.    1-59. 
when  he  cometh  and  knocketh 
may  open  unto  him  immediately 

37  Blessed  are  those  servants, 
whom  the  lord  when  he  cometh  shall 
find  watching  :  verily,  I  say  unto  you, 
that  he  'shall  gird  himself,  and  make 
them  to  sit  down  to  meat,  and  will 
come  forth  and  serve  them. 

38  And  if  he  shall  come  in  the 
second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed  are 
those  servants. 

39  And  this  know,  that  if  the  good 
man  of  the  house  had  known  what 


have  watched,  and  not  have  suffered 
his  house  to  be  broken  through. 

40  Be  ye  therefore  ready  also  :  for 
the  Son  of  man  cometh  at  an  hour 
when  ye  think  not. 

41  Then  Peter  said  unto  him,  Lord, 
speakest  thou  this  parable  unto  us, 
or  even  to  all  ? 

42  And  the  Lord  said.  Who  then 
is  that  faithful  and  wise  steward, 
whom  his  lord  shall  make  ruler  over 
his  household,  to  give  them  their  por- 
tion of  meat  in  due  season  ? 

43  Blessed  is  that  servant,  whom 
his  lord  when  he  cometh  shall  find  so 
doing. 

44  Of  a  truth  I  say  unto  you,  That 
he  will  make  him  ruler  over  all  that 
he  hath. 

45  But  and  if  that  servant  say  in 
his  heart.  My  lord  delayeth  his  com- 
ing ;  and  shall  begin  to  beat  the  men- 
servants,  and  maidens,  and  to  eat  and 
drink,  and  to  be  drunken  ; 

46  The  lord  of  that  servant  will 
come  in  a  day  when  he  looketh  not  for 
him,  and  at  an  hour  when  he  is  not 
aware,  and  will  cut  him  in  sunder, 
and  will  appoint  him  his  portion  with 
the  unbelievers. 

47  And  that  servant  which  knew 
his  lord's  will,  and  prepared  not 
himself,  neither  did  according  to  his 
will,  shall  be  beaten  with  many 
stripes. 

48  But  he  that  knew  not,  and  did 
commit  things  worthy  of  stripes,  shall 
be  beaten  with  few  stripes.  For  unto 
whomsoever  much  is  given,  of  him 


JOHN. 


206  HARMONY    OF  [part  iv. 

^  52.  Jesus  discourses  to  his  disciples 


MATTHEW. 


MARK. 


^  53.  The  slaughter  of  certain  Galileans. 


SEC.  52,  53.] 


THE    GOSPELS. 


207 


and  the  multitude.      Galilee. 


LUKE. 

CH.  XII.    1-59. 

shall  be  much  required  ;  and  to  whom 

men  have   committed   much,  of  him 

they  will  ask  the  more. 

49  I  am  come  to  send  fire  on  the 
earth,  and  what  will  I,  if  it  be  already 
kindled  1 

50  But  I  have  a  baptism  to  be  bap- 
tized with ;  and  how  am  I  straitened 
till  it  be  accomplished ! 

51  Suppose  ye  that  I  am  come  to 
give  peace  on  earth  ?  I  tell  you, 
Nay  ;  but  rather  division  : 

52  For  from  henceforth  there  shall 
be  five  in  one  house  divided,  three 
against  two,  and  two  against  three. 

53  The  father  shall  be  divided 
against  the  son,  and  the  son  against 
the  father;  the  mother  against  the 
daughter,  and  the  daughter  against 
the  mother  ;  the  mother-in-law  against 
her  daughter-in-law,  and  the  daughter- 
in-law  against  her  mother-in-law. 

54  And  he  said  also  to  the  people, 
When  ye  see  a  cloud  rise  out  of  the 
west,  straightway  ye  say.  There  com- 
eth  a  shower ;  and  so  it  is. 

55  And  when  ye  see  the  south  wind 
blow,  ye  say.  There  will  be  heat ;  and 
it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  discern 
the  face  of  the  sky,  and  of  the  earth  ; 
but  how  is  it,  that  ye  do  not  discern 
this  time  ? 

57  Yea,  and  why  even  of  yourselves 
judge  ye  not  what  is  right  1 

58  When  thou  goest  with  thine  ad- 
versary to  the  magistrate,  as  thou  art 
in  the  way,  give  diligence  that  thou 
mayest  be  delivered  from  him  ;  lest 
he  hale  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  oflicer,  and 
the  oflScer  cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not  de- 
part thence,  till  thou  hast  paid  the 
very  last  mite. 


JOHN. 


Parable  of  the  barren  fig-tree.      Galilee. 


CH.  XIII.     1-9. 

There  were  present  at  that  season 
some  that  told  him  of  the  Galileans, 
whose  blood  Pilate  had  mingled  with 
their  sacrifices. 

2  And  Jesus  answering,  said  unto 
them.  Suppose  ye  that  these  Galileans 


208 


HARMONY    OF 


[part   IV. 


^  53.  The  slaughter  of  certain  Galileans. 


MATTHEW. 


MARK. 


^  54.  The  parable 


CH.  XIII.    1-23. 
The  same  day  went  Jesus  out  of 
the  house,  and  sat  by  the  sea-side. 

2  And  great  multitudes  were  gath- 
ered together  unto  him,  so  that  he  went 
into  a  ship,  and  sat ;  and  the  whole 
multitude  stood. on  the  shore. 

3  And  he  spake  many  things  unto 
them  in  parables,  saying,  Behold,  a 
sower  went  forth  to  sow  ; 


4  And  when  he  sowed,  some  seeds 
fell  by  the  way-side,  and  the  fowls 
came  and  devoured  them  up  : 

5  Some  fell  upon  stony  places, 
where  they  had  not  much  earth  :  and 
forthwith  they  sprung  up,  because  they 
had  no  deepness  of  earth  : 

6  And  when  the  sun  was  up,  they 
were  scorched  ;  and  because  they  had 
no  root,  they  withered  away. 

7  And  some  fell  among  thorns  ;  and 
the  thorns  sprung  up,  and  choked 
them  : 

8  But  other  fell  into  good  ground. 


CH.  IV.  1-25. 
And  he  began  again  to  teach  by  the 
sea-side  :  and  there  was  gathered  unto 
him  a  great  multitude,  so  that  he  en- 
tered into  a  ship,  and  sat  in  the  sea  ; 
and  the  whole  multitude  was  by  the 
sea,  on  the  land. 

2  And  he  taught  them  many  things 
by  parables,  and  said  unto  them  in  his 
doctrine, 

3  Hearken ;  Behold,  there  went 
out  a  sower  to  sow. 

4  And  it  came  to  pass  as  he  sowed, 
some  fell  by  the  way-side,  and  the 
fowls  of  the  air  came  and  devoured  it 
up. 

5  And  some  fell  on  stony  ground, 
where  it  had  not  much  earth  ;  and  im- 
mediately it  sprang  up,  because  it  had 
no  depth  of  earth  : 

6  But  when  the  sun  was  up  it  was 
scorched  ;  and  because  it  had  no  root, 
it  withered  away. 

7  And  some  fell  among  thorns,  and 
the  thorns  grew  up,  and  choked  it, 
and  it  yielded  no  fruit. 

8  And  other  fell  on   good  ground. 


SEC.  53,  54.] 


THE    GOSPELS. 


209 


Parable  of  the  barren  fig-tree.      Galilee. 


LUKE. 

CH.  XIII.  1-9. 

were  sinners  above  all  the  Galileans, 
because  they  suffered  such  things? 

3  I  tell  you,  Nay ;  but,  except  ye 
repent,  ye  shall  all  likewise  perish, 

4  Or  those  eighteen,  upon  whom 
the  tower  in  Siloam  fell,  and  slew 
them,  think  ye  that  they  were  sinners 
above  all  men  that  dwelt  in  Jerusalem  ? 

5  I  tell  you,  Nay ;  but,  except  ye 
repent,  ye  shall  all  likewise  perish. 

6  He  spake  also  this  parable :  A 
certain  man  had  a  fig-tree  planted 
in  his  vineyard ;  and  he  came  and 
sought  fruit  thereon,  and  found  none. 

7  Then  said  he  unto  the  dresser  of 
his  vineyard,  Behold,  these  three 
years  I  come  seeking  fruit  on  this  fig- 
tree,  and  find  none  :  cut  it  down  ; 
why  cumbereth  it  the  ground  1 

8  And  he  answering,  said  unto  him, 
Lord,  let  it  alone  this  year  also,  till  I 
shall  dig  about  it,  and  dung  it : 

9  And  if  it  bear  fruit,  well:  and  if 
not,  then  after  that  thou  shalt  cut  it 
down. 


JOHN. 


of  the  sower.     Lake  of  Galilee.     Near  Capernaum  ? 


CH.  VIII.    4-18. 


4  And  when  much  people  were 
gathered  together,  and  were  come  to 
him  out  of  every  city,  he  spake  by  a 
parable  : 

5  A  sower  went  out  to  sow  his 
seed :  and  as  he  sowed,  some  fell  by 
the  way-side ;  and  it  was  trodden 
down,  and  the  fowls  of  the  air  devour- 
ed it. 

6  And  some  fell  upon  a  rock  ;  and 
as  soon  as  it  was  sprung  up,  it  wither- 
ed away,  because  it  lacked  moisture. 


7  And  some  fell  among  thorns  ;  and 
the  thorns  sprang  up  with  it,  and 
choked  it. 

8  And  other  fell  on  good  ground, 


210 


HARMONY    OF 


[part   IV. 


^  54.  The  parable 


MATTHEW. 
CH.  XIII.    1-23. 
and  brought  forth  fruit,  some  a  hun- 
dred-fold, some  sixty-fold,  some  thirty- 
fold. 

9  Who  hath  ears  to  hear,  let  him 
hear. 

10  And  the  disciples  came,  and  said 
unto  him,  Why  speakest  thou  unto 
them  in  parables  1 

1 1  He  answered  and  said  unto  them. 
Because  it  is  given  unto  you  to  know 
the  mysteries  of  the  kingdom  of  heaven, 
but  to  them  it  is  not  given. 

12  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  more 
abundance  :  but  whosoever  hath  not, 
from  him  shall  be  taken  away  even 
that  he  hath. 

13  Therefore  speak  I  to  them  in 
parables  :  because  they  seeing,  see 
not ;  and  hearing,  they  hear  not ; 
neither  do  they  understand. 

14  And  in  them  is  fulfilled  the  pro- 
phecy of  Esaias,*  which  saith,  By 
hearing  ye  shall  hear,  and  shall  not 
understand  ;  and  seeing  ye  shall  see, 
and  shall  not  perceive  : 

15  For  this  people's  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hear- 
ing, and  their  eyes  they  have  closed  ; 
lest  at  any  time  they  should  see  with 
their  eyes,  and  hear  with  their  ears, 
and  should  understand  with  their  heart, 
and  should  be  converted,  and  I  should 
heal  them. 

16  But  blessed  are  your  eyes,  for 
they  see  :  and  your  ears,  for  they  hear. 

17  For,  verily  I  say  unto  you.  That 
many  prophets  and  righteous  men  have 
desired  to  see  those  things  which  ye 
see,  and  have  not  seen  tfiem;  and  to 
hear  those  things  which  ye  hear,  and 
have  not  heard  them. 

18  Hear  ye  therefore  the  parable  of 
the  sower. 

19  When  any  one  heareth  the  word 
of  the  kingdom,  and  understandeth  it 
not,  then  cometh  the  wicked  on£,  and 
catcheth  away  that  which  was  sown 
in  his  heart.  This  is  he  which  re- 
ceived seed  by  the  way-side. 


MARK. 
CH.  IV.    1-25. 
and  did  yield  fruit  that  sprang  up,  and 
increased,    and   brought  forth,   some 
thirty,  and  some   sixty,  and  some   a 
hundred. 

9  And  he  said  unto  them.  He  that 
hath  ears  to  hear,  let  him  hear. 

10  And  when  he  was  alone,  they 
that  were  about  him,  with  the  twelve, 
asked  of  him  the  parable. 

11  And  he  said  unto  them,  Unto 
you  it  is  given  to  know  the  mystery 
of  the  kingdom  of  God  :  but  unto  them 
that  are  without,  all  these  things  are 
done  in  parables  : 

12  That  seeing  they  may  see,  and 
not  perceive  ;  and  hearing  they  may 
hear,  and  not  understand  ;  lest  at  any 
time  they  should  be  converted,  and 
their  sins  should  be  forgiven  them. 


13  And  he  said  unto  them,  Know 
ye  not  this  parable  1  and  how  then 
will  ye  know  all  parables  ? 

14  The  sower  soweth  the  word. 

15  And  these  are  they  by  the  way- 
side, where  the  word  is  sown  ;  but 
when  they  have  heard,  Satan  cometh 
immediately,  and  taketh  away  the  word 
that  was  sown  in  their  hearts. 


*  Is.  vi.  9,  10. 


SEC.  54.] 


THE    GOSPELS. 


211 


of  the  sower.     Lake  of  Galilee.     Near  Capernaum  J 


LUKE. 
CH.  VIII.    4-18. 
and  sprang  up,  and  bare  fruit  a  hun- 
dred-fold.    And   when   he    had   said 
these  things,  he  cried,  He  that  hath 
ears  to  hear,  let  him  hear. 


9  And  his  disciples  asked  him, 
saying,  What  might  this  parable  be  ? 

10  And  he  said,  Unto  you  it  is 
given  to  know  the  mysteries  of  the 
kingdom  of  God  :  but  to  others  in 
parables ;  that  seeing  they  might  not 
see,  and  hearing  they  might  not  under- 
stand. 


JOHN. 


11  Now  the  parable  is  this 
seed  is  the  word  of  God. 


The 


12  Those  by  the  way-side,  are  they 
that  hear  :  then  cometh  the  devil,  and 
taketh  away  the  word  out  of  their 
hearts,  lest  they  should  believe  and 
be  saved. 

13  They  on  the  rock  are  they, 
which,  when  they  hear,  receive  the 
word  with  joy  ;  and  these  have  no 


I 


m% 


HARMONY    OF 


[part  IV. 


§  54.  The  parable 


MATTHEW. 
CH.  XIII.    1-23. 

20  But  he  that  received  the  seed 
into  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy 
receiveth  it ; 

21  Yet  hath  he  not  root  in  himself, 
but  dureth  for  a  while  :  for  when  tribu- 
lation or  persecution  ariseth  because 
of  the  word,  by  and  by  he  is  offended, 

22  He  also  that  received  seed  among 
the  thorns  is  he  that  heareth  the  word  ; 
and  the  care  of  this  world,  and  the  de- 
ceitfnlness  of  riches,  choke  the  word, 
and  he  becometh  unfruitful. 


23  But  he  that  received  seed  into 
the  good  ground  is  he  that  heareth  the 
word,  and  understandeth  it ;  which 
also  beareth  fruit,  and  bringeth  forth, 
some  a  hundred-fold,  some  sixty,  some 
thirty. 


MARK. 
CH.  IV.    1-25. 

16  And  these  are  they  likewise 
which  are  sown  on  stony  ground ; 
who,  when  they  have  heard  the  word, 
immediately  receive  it  with  gladness  ; 

17  And  have  no  root  in  themselves, 
and  so  endure  but  for  a  time  :  after- 
ward, when  affliction  or  persecution 
ariseth  for  the  word's  sake,  immedi- 
ately they  are  offended. 

18  And  these  are  they  which  are 
sown  among  thorns  ;  such  as  hear  the 
word, 

19  And  the  cares  of  this  world,  and 
the  deceitfulness  of  riches,  and  the 
lusts  of  other  things  entering  in,  choke 
the  word,  and  it  becometh  unfruitful. 

20  And  these  are  they  which  are 
sown  on  good  ground  ;  such  as  hear 
the  word,  and  receive  it,  and  bring 
forth  fruit,  some  thirty-fold,  some 
sixty,  and  some  a  hundred. 

21  And  he  said  unto  them,  Is  a 
candle  brought  to  be  put  under  a 
bushel,  or  under  a  bed  ?  and  not  to  be 
set  on  a  candlestick  1 

22  For  there  is  nothing  hid,  which 
shall  not  be  manifested  ;  neither  was 
any  thing  kept  secret,  but  that  it  should 
come  abroad. 

23  If  any  man  have  ears  to  hear, 
let  him  hear. 

24  And  he  said  unto  them.  Take 
heed  what  ye  hear  :  With  what  mea- 
sure ye  mete,  it  shall  be  measured  to 
you  :  and  unto  you  that  hear  shall 
more  be  given. 

25  For  he  that  hath,  to  him  shall 
be  given  :  and  he  that  hath  not,  from 
him  shall  be  taken  even  that  which  he 
hath. 


^  55.  Parable  of  the  tares. 


CH.  XIII.    24-53. 

24  Another  parable  put  he  forth 
unto  them,  saying.  The  kingdom  of 
heaven  is  likened  unto  a  man  which 
sowed  good  seed  in  his  field  : 

25  But  while  men  slept,  his  enemy 
came  and  sowed  tares  among  the 
wheat,  and  went  his  way. 

26  But  when  the  blade  was  sprung 
up,  and  brought  forth  fruit,  then  ap- 
peared the  tares  also. 


CH.  IV.   26-34. 


SEC.  54,  55.] 


THE    GOSPELS. 


213 


of  the  sower.     Lake  of  Galilee.     Near  Capernaum  J 


LUKE. 

CH.  VIII.    4-18. 
root,  which  for  a  while  beUeve,  and  in 
time  of  temptation  fall  away. 

14  And  that  which  fell  among 
thorns,  are  they,  which,  when  they 
have  heard,  go  forth,  and  are  choked 
with  cares,  and  riches,  and  pleasures  of 
this  life,  and  bring  no  fruit  to  perfec- 
tion. 


15  But  that  on  the  good  ground  are 
they,  which,  in  an  honest  and  good 
heart,  having  heard  the  word,  keep  it, 
and  bring  forth  fruit  with  patience. 


16  No  man,  when  he  hath  lighted 
a  candle,  covereth  it  with  a  vessel,  or 
putteth  it  under  a  bed  ;  but  setteth  it 
on  a  candlestick,  that  they  which  en- 
ter in  may  see  the  light. 

17  For  nothing  is  secret,  that  shall 
not  be  made  manifest ;  neither  any- 
thing hid,  that  shall  not  be  known, 
and  come  abroad. 

18  Take  heed  therefore  how  ye 
hear :  for  whosoever  hath,  to  him 
shall  be  given  :  and  whosoever  hath 
not,  from  him  shall  be  taken  even  that 
which  he  seemeth  to  have. 


JOHN. 


Other  parables.     Near  Capernaum  ? 


15 


!§ii 


HARMONY    OF 


[part   IV. 


§  55.  Parable  of  the  tares. 


MATTHEW. 
CH.  XIII.    24-53. 

27  So  the  servants  of  the  house- 
holder came  and  said  unto  him,  Sir, 
didst  not  thou  sow  good  seed  in  thy 
field  1  from  whence  then  hath  it  tares? 

28  He  said  unto  them,  An  enemy 
hath  done  this.  The  servant  said 
unto  him,  Wilt  thou  then  that  we  go 
and  gather  them  up  ? 

29  But  he  said,  Nay ;  lest  while 
ye  gather  up  the  tares,  ye  root  up  also 
the  wheat  with  them. 

30  Let  both  grow  together  until  the 
harvest :  and  in  the  time  of  harvest  I 
will  say  to  the  reapers,  Gather  ye 
together  first  the  tares,  and  bind  them 
in  bundles  to  burn  them  :  but  gather 
the  wheat  into  my  barn. 

31  Another  parable  put  he  forth 
unto  them,  saying.  The  kingdom  of 
heaven  is  like  to  a  grain  of  mustard- 
seed,  which  a  man  took,  and  sowed  in 
his  field  : 

32  Which  indeed  is  the  least  of  all 
seeds  :  but  when  it  is  grown,  it  is  the 
greatest  among  herbs,  and  becometh  a 
tree,  so  that  the  birds  of  the  air  come 
and  lodge  in  the  branches  thereof. 

33  Another  parable  spake  he  unto 
them  ;  The  kingdom  of  heaven  is  like 
unto  leaven,  which  a  woman  took, 
and  hid  in  three  measures  of  meal, 
till  the  whole  was  leavened. 

34  All  these  things  spake  Jesus 
unto  the  multitude  in  parables ;  and 
without  a  parable  spake  he  not  unto 
them  : 

35  That  it  might  be  fulfilled  which 
was  spoken  by  the  prophet,*  saying, 
I  will  open  my  mouth  in  parables  ;  I 
will  utter  things  which  have  been 
kept  secret  from  the  foundation  of  the 
world. 

36  Then  Jesus  sent  the  multitude 
away,  and  went  into  the  house  :  and 
his  disciples  came  unto  him,  saying, 
Declare  unto  us  the  parable  of  the 
tares  of  the  field. 

37  He  answered  and  said  unto  them, 
He  that  soweth  the  good  seed  is  the 
Son  of  man ; 

38  The  field  is  the  world  ;  the  good 
seed  are  the  children  of  the  kingom  ; 


MARK. 
CH.  IV.    26-34. 


26  And  he  said.  So  is  the  king- 
dom of  God,  as  if  a  man  should  cast 
seed  into  the  ground  ; 

27  And  should  sleep,  and  rise  night 
and  day,  and  the  seed  should  spring 
and  grow  up,  he  knoweth  not  how. 

28  For  the  earth  bringeth  forth  fruit 
of  herself;  first  the  blade,  then  the 
ear,  after  that  the  full  corn  in  the  ear. 

29  But  when  the  fruit  is  brought 
forth,  immediately  he  putteth  in  the 
sickle,  because  the  harvest  is  come. 

30  And  he  said,  Whereunto  shall 
we  liken  the  kingdom  of  God  1  or 
with  what  comparison  shall  we  com- 
pare it  1 

31  It  is  like  a  grain  of  mustard- 
seed,  which  when  it  is  sown  in  the 
earth,  is  less  than  all  the  seeds  that  be 
in  the  earth  : 

32  But  when  it  is  sown,  it  groweth 
up,  and  becometh  greater  than  all 
herbs,  and  shooteth  out  great  branch- 
es ;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it. 

33  And  with  many  such  parables 
spake  he  the  word  unto  them,  as  they 
were  able  to  hear  it. 

34  But  without  a  parable  spake  he 
not  unto  them  :  and  when  they  were 
alone,  he  expounded  all  things  to  his 
disciples. 


"  Ps.  Ixxviii.  2. 


SEC.  55.] 


THE    GOSPELS. 


215 


Other  parables.     Near  Capernaum. 


LUKE. 


JOHN. 


216 


HARMONY    OF 


[part   IV. 


^  55.  Parable  of  the  tares. 


MATTHEW. 
CH.  XIII.    24-53. 
but  the  tares  are  the  children  of  the 
wicked  one  ; 

39  The  enemy  that  sowed  them  is 
the  devil ;  the  harvest  is  the  end  of 
the  world  ;  and  the  reapers  are  the 
angels. 

40  As  therefore  the  tares  are 
gathered  and  burned  in  the  fire  ; 
so  shall  it  be  in  the  end  of  this 
world. 

41  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall  gather 
out  of  his  kingdom  all  things  that 
offend,  and  them  which  do  iniquity ; 

42  And  shall  cast  them  into  a  fur- 
nace of  fire  :  there  shall  be  wailing 
and  gnashing  of  teeth. 

43  Then  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of 
their  Father.  Who  hath  ears  to  hear, 
let  him  hear. 

44  Again,  The  kingdom  of  heaven 
is  like  unto  treasure  hid  in  a  field  ;  the 
which  when  a  man  hath  found,  he 
hideth,  and  for  joy  thereof  goeth  and 
selleth  all  thai  he  hath,  and  buyeth 
that  field. 

45  Again,  The  kingdom  of  heaven 
is  like  unto  a  merchant-man  seeking 
goodly  pearls  : 

46  Who,  when  he  had  found  one 
pearl  of  great  price,  went  and  sold  all 
that  he  haxi,  and  bought  it. 

47  Again,  The  kingdom  of  heaven 
is  like  unto  a  net,  that  was  cast  into 
the  sea,  and  gathered  of  every  kind  : 

48  Which,  when  it  V(ras  full,  they 
drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessels,  but 
cast  the  bad  away. 

49  So  shall  it  be  at  the  end  of  the 
world  :  the  angels  shall  come  forth, 
and  sever  the  wicked  from  among  the 
just, 

50  And  shall  cast  them  into  the 
furnace  of  fire  :  there  shall  be  wailing 
and  gnashing  of  teeth. 

51  Jesus  saith  unto  them.  Have  ye 
understood  all  these  things?  They 
say  unto  him,  Yea,  Lord. 

52  Then  said  he  unto  them,  There- 
fore every  scribe  which  is  instructed 
unto  the  kingdom  of  heaven,  is  like 
unto   a  man  that  is  a  householder, 


MARK. 


SEC.  55.] 


THE    GOSPELS. 


217 


Other  parables.     Near  Capernaum 


LUKE. 


JOHN. 


21B 


HARMONY    OF 


[part  IV. 


^  55.  Parable  of  the  tares. 


MATTHEW. 
CH.  xiir,    24-53. 
which  bringeth  forth  out  of  his  treas- 
ure things  new  and  old. 

53  And  it  came  to  pass,  that  when 
Jesus  had  finished  these  parables,  he 
departed  thence . 


MARK. 


§  56.  Jesus  directs  to  cross  the  lake.     Incidents. 


CH.  VIII.    18-27. 

18  Now  when  Jesus  saw  great 
multitudes  about  him,  he  gave  com- 
mandment to  depart  unto  the  other 
side. 


19  And  a  certain  scribe  came,  and 
said  unto  him,  Master,  I  will  follow 
thee  whithersoever  thou  goest. 

20  And  Jesus  saith  unto  him,  The 
foxes  have  holes,  and  the  birds  of  the 
air  have  nests ;  but  the  Son  of  man 
hath  not   where  to  lay  his  head. 

21  And  another  of  his  disciples 
said  unto  him.  Lord,  suffer  me  first  to 
go  and  bury  my  father. 

22  But  Jesus  said  unto  him,  Fol- 
low me  ;  and  let  the  dead  bury  their 
dead. 


23  And  when  he  was  entered  into 
a  ship,  his  disciples  followed  him. 


24  And  behold,  there  arose  a  great 
tempest  in  the  sea,  insomuch  that  the 
ship  was  covered  with  the  waves  :  but 
he  was  asleep. 

25  And  his  disciples  came  to  him, 
and  awoke  him,  saying,  Ijord,  save  us  : 
we  perish. 

26  And  he  saith  unto  them.  Why 
are  ye  fearful,  O  ye  of  little  faith  ? 
Then  he  arose,  and  rebuked  the  winds 
and  the  sea ;  and  there  was  a  great 
calm. 


CH.  IV.    35-41. 

35  And  the  same  day,  when  the 
even  was  come,  he  saith  unto  them, 
Let  us  pass  over  unto  the  other  side. 


36  And  when  they  had  sent  away 
the  multitude,  they  took  him  even  as 
he  was  in  the  ship.  And  there  were 
also  with  him  other  little  ships. 

37  And  there  arose  a  great  storm 
of  wind,  and  the  waves  beat  into  the 
ship,  so  that  it  was  now  full. 

38  And  he  was  in  the  hinder  part 
of  the  ship,  asleep  on  a  pillow  :  and 
they  awake  him,  and  say  unto  him, 
Master,  carest  thou  not  that  we  per- 
ish? 

39  And  he  arose,  and  rebuked  the 
wind,  and  said  unto  the  sea.  Peace, 
be  still  :  and  the  wind  ceased,  and 
there  was  a  great  calm. 

40  And  he  said  unto  them.  Why 
are  ye  so  fearful  ?  how  is  it  that  ye 
have  no  faith  ? 


SEC.  55,  56.] 


THE    GOSPELS. 


219 


Other  parables.     Near  Capernaum  ? 


LUKE. 


JOHN. 


The  tempest  stilled.     Lake  of  Galilee. 


CH.  VIII.  22-25. 
CH.  IX.  57-62. 
22  Now  it  came  to  pass  on  a  certain 
day,  that  he  went  into  a  ship  with 
his  disciples  :  and  he  said  unto  them. 
Let  us  go  over  unto  the  other  side  of 
the  lake. 

CH.    IX. 

57  And  it  came  to  pass,  that  as 
they  went  in  the  way,  a  certain  man 
said  unto  him.  Lord,  1  will  follow  thee 
whithersoever  thou  goest. 

58  And  Jesus  said  unto  him,  Foxes 
have  holes,  and  birds  of  the  air  have 
nests  ;  but  the  Son  of  man  hath  not 
where  to  lay  his  head. 

59  And  he  said  unto  another,  Fol- 
low me.  But  he  said.  Lord,  suffer 
me  first  to  go  and  bury  my  father. 

60  Jesus  said  unto  him,  Let  the 
dead  bury  their  dead  :  but  go  thou  and 
preach  the  kingdom  of  God. 

61  And  another  also  said.  Lord,  I 
will  follow  thee  ;  but  let  me  first  go 
bid  them  farewell  which  are  at  home 
at  my  house. 

62  And  Jesus  said  unto  him.  No 
man  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for 
the  kingdom  of  God. 

CH.    VIII. 

22  And  they  launched  forth. 

23  But  as  they  sailed,  he  fell 
asleep :  and  there  came  down  a  storm 
of  wind  on  the  lake  ;  and  they  were 
filled  with  vjater,  and  were  in  jeop- 
ardy. 

24  And  they  came  to  him,  and 
awoke  him,  saying.  Master,  Master, 
we  perish.  Then  he  .arose,  and  re- 
buked the  wind,  and  the  raging  of  the 
water  :.  and  they  ceased,  and  there 
was  a  calm. 

25  And  he  said  unto  them.  Where 
is  your  faith  ?   And  they  being  afraid, 


2^ 


HARMONY    OF 


[part    IV. 


^  56.  Jesus  directs  to  cross  the  lake.     Incide 


nts. 


MATTHEW. 
CH.  VIII.    18-27. 


MARK. 
CH.  IV.    35-41. 


27  But  the  men  marvelled,  saying,  41  And  they  feared  exceedingly, 
What  manner  of  man  is  this,  that  ■  and  said  one  to  another.  What  man- 
even  the  winds  and  the  sea  obey  ner  of  man  is  this,  that  even  the  wind 
him  !  I  and  the  sea  obey  him  ? 

^  57.  The  two  demoniacs 


CH.  VIII.   28-34. 

CH. IX.     1. 

28  And  when  he  was  come  to  the 
other  side,  into  the  country  of  the 
Gergesenes,  there  met  him  two  pos- 
sessed with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that  no 
man  might  pass  by  that  way. 


29  And    behold,    they   cried   otit, 


CH.  V.    1-21. 

And  they  came  over  unto  the  other 
side  of  the  sea,  into  the  country  of  the 
Gadarenes. 

2  And  when  he  was  come  out  of. 
the  ship,  immediately  there  met  him 
out  of  the  tombs  a  man  with  an  un- 
clean spirit, 

3  Who  had  his  dwelling  among  the 
tombs  ;  and  no  man  could  bind  him, 
no,  not  with  chains  : 

4  Because  that  he  had  been  often 
bound  with  fetters  and  chains,  and  the 
chains  had  been  plucked  asunder  by 
him,  and  the  fetters  broken  in  pieces  : 
neither  could  any  Tnan  tame  him. 

5  And  always,  night  and  day,  he 
was  in  the  mountains,  and  in  the 
tombs,  crying,  and  cutting  himself 
with  stones. 

6  But  when  he  saw  Jesus  afar  off, 
he  ran  and  worshipped  him, 

7  And  cried  with  a  loud  voice,  and 
said,  What  have  I  to  do  with  thee, 
Jesus,  thou  Son  of  the  most  high 
God  ?  I  adjure  thee  by  God,  that 
thou  torment  me  not. 

8  (For  he  said  unto  him.  Come  out 
of  the  man,  thou  unclean  spirit.) 


9  And  he  asked  him,  What  is  thy 


Matth.  viii.  28,  Gerg-esenes.]  This  is  made  consistent  with  the  other  Evangelists, 
by  reading  "Gadarenes."  If  Gergasa  was  subordinate  to  Gadara,  the  metropolis  of 
Perea,  as  Cellamies  and  Reland  judge,  and  St.  Mark  did  not  write  in  Judea,  what 
wonder  that  he  chose  the  more  general  name,  which  was  best  known  in  the  world? 
But  Cellarius  from  Eusebius  takes  notice  that  some  esteemed  Gergasi,  so  Eusebius 
writes  it,  and  Gadara  two  names  of  the  same  city  ;  and  this  he  thinks  was  the  senti- 
ment of  the  Syriac  translator.  To  this  Sir  Richard  Ellis  most  inclines,  in  his  Fortu- 
ita  Sacra.    Townson,  p.  72. 


SEC.  56,  57.] 


THE    GOSPELS. 


221 


The  tempest  stilled 

.     Lake  of 

Galilee. 

LUKE. 

JOHN. 

CH.  VIII.    22-25. 

" 

CH.  IX.    57-62. 

wondered,    saying    one    to   another, 

What  manner  of  man  is  this  !  for  he 

commandeth     even    the    winds     and 

• 

water,  and  they  obey  him. 

of  Gadara.     <S.  E.  coast  of  the  Lake  of  Galilee. 


CH.  VIII.    26-40. 

26  And  they  arrived  at  the  country 
of  the  Gadarenes,  which  is  over 
against  Galilee. 

27  And  when  he  went  forth  to  land, 
there  met  him  out  of  the  city  a  cer- 
tain man,  which  had  devils  long  time, 
and  ware  no  clothes,  neither  abode  in 
any  house,  but  in  the  tombs. 


28  When  he  saw  Jesus,  he  cried 
out,  and  fell  down  before  him,  and 
with  a  loud  voice  said,  What  have  I 
to  do  with  thee,  Jesus,  thou  Son  of 
God  most  high  ?  I  beseech  thee  tor- 
ment me  not. 

29  (For  he  had  commanded  the 
unclean  spirit  to  come  out  of  the  man. 
For  oftentimes  it  had  caught  him  : 
and  he  was  kept  bound  with  chains, 
and  in  fetters ;  and  he  brake  the  bands, 
and  was  driven  of  the  devil  into  the 
wilderness.) 

30  And  Jesus  asked  him,  saying. 


In  Matthew  mention  is  made  of  two  demoniacs  ;  in  Mark  and  Luke  of  one  only. 
Here  Le  Clerc's  maxim  is  undoubtedly  true :  Qui  plura  imrrat,  pauciora  complectitur  : 
qui  pauciora  memorat,  plura  non  negat.     Harm.  p.  524. 

We  may  collect  a  reason  from  the  Gospels  themselves,  why  Mark  and  Luke  men- 
tion only  one  demoniac  ;  because,  one  only  being  grateful  for  the  miracle,  his  cure 
only  was  recorded  by  the  two  Evangelists,  who  mention  this  gratitude,  and  who 
are  more  intent  on  inculcating  the  moral,  than  on  magnifying  our  Lord's  power. 
Newcome. 


222 


HARMONY    OF 


[fart    IV. 


^  57.  The  two  demoniacs 


MATTHEW. 
CH.  VIII.    28-34. 

CH.  IX.     1. 

saying,  What  have  v^re  to  do  with  thee, 
Jesus,  thou  Son  of  God?  art  thou 
come  hither  to  torment  us  before  the 
time? 

30  And  there  was  a  good  way  off 
from  them  a  herd  of  many  swine, 
feeding.  • 

31  So  the  devils  besought  him,  say-  i 
ing.  If  thou  cast  us  out,  suffer  us  to  | 
go  away  into  the  herd  of  swine.  ! 

32  And  he  said  unto  them.  Go.  I 
And  when  they  were  come  out,  they ! 
went  into  the  herd  of  swine  :  and  be- ; 
hold,  the  whole  herd  of  swine  ran| 
violently  down  a  steep  place  into  the 
sea,  and  perished  in  the  waters. 

33  And  they  that  kept  them,  fled, 
and  went  their  ways  into  the  city,  and 
told  everything  ;  and  what  was  be- 
fallen to  the  possessed  of  the  devils. 

34  And  behold,  the  whole  city  came 
out  to  meet  Jesus  :  and  when  they 
saw  him,  they  besought  him  that  he 
would  depart  out  of  their  coasts. 


CH.  IX. 

And  he  entered  into  a  ship,  and 
passed  over,  and  came  into  his  own 
city. 


MARK. 
CH.  V.    1-21. 

name  1     And  he    answered,    saying. 
My  name  is  Legion  :  for  we  are  many. 

10  And  he  besought  him  much 
that  he  would  not  Send  them  away  out 
of  the  country. 

11  Now  there  was  there  nigh  unto 
the  mountains  a  great  herd  of  swine 
feeding. 

12  And  all  the  devils  besought  him, 
saying.  Send  us  into  the  swine,  that 
we  may  enter  into  them. 

13  And  forthwith  Jesus  gave  them 
leave.  And  the  unclean  spirits  went 
out,  and  entered  into  the  swine  :  and 
the  herd  ran  violently  down  a  steep 
place  into  the  sea,  (they  were  about 
two  thousand)  and  were  choked  in  the 
sea. 

14  And  they  that  fed  the  swine 
fled,  and  told  it  in  the  city,  and  in  the 
country.  And  they  went  out  to  see 
what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and 
see  him  that  was  possessed  with  the 
devil,  and  had  the  legion,  sitting,  and 
clothed,  and  in  his  right  mind  :  and 
they  were  afraid. 

16  And  they  that  saw  it  told  them 
how  it  befell  to  him  that  was  possessed 
with  the  devil,  and  also  concerning 
the  swine. 

17  And  they  began  to  pray  him  to 
depart  out  of  their  coasts. 

18  And  when  he  w^as  come  into 
the  ship,  he  that  had  been  possessed 
with  the  devil  prayed  him  that  he 
might  be  with  him. 

19  Howbeit  Jesus  suffered  him  not, 
but  saith  unto  him,  Go  home  to  thy 


Matth.  viii,  30,  a  good  way  off.']  There  is  no  contradiction  here  between  Matth.  and 
Mark.  The  demoniacs  met  Jesus  on  the  shore,  as  he  came  out  of  the  ship.  Luke  viii. 
27.  The  swine  were  within  sight,  on  the  ascending  ground,  Luke  viii.  32,  at  the 
side  of  the  mountain,  Mark  v.  11,  which  was  at  some  distance  from  the  shore  where 
they  stood.     Matth.  viii.  30. 

Mark  v.  11,  herd  of  s^cine.]  Since  swine  were  held  in  abhorrence  by  the  Jews,  how 
happened  a  herd  of  them  to  be  feeding  by  the  sea  of  Tiberias  ?  The  answer  shows 
the  accuracy  of  the  Evangelist  and  his  intimate  knowledge  of  the  local  circumstances  of 
Judea  ;  for  it  appears  from  Josephus,  Antiq.  xvii.  11,4,  that  Gadara  was  a  Grecian  city, 
the  inhabitants  of  which,  therefore,  were  not  Jews.     Blunt,  Veracity,  &c.  sect.  ii.  6. 


SEC.  57.] 


THE    GOSPELS. 


223 


of  Gadara.     S.  E.  coast  of  the  Lake  of  Galilee. 


LUKE. 

CH.  VIII.    26-40. 

What  is  thy  name?  And  he  said, 
Legion :  because  many  devils  were 
entered  into  him. 

31  And  they  besought  him,  t?iat  he 
would  not  command  them  to  go  out 
into  the  deep. 

32  And  there  was  there  a  herd  of 
many  swine  feeding  on  the  mountain  : 
and  they  besought  him  that  he  would 
suffer  them  to  enter  into  them.  And 
he  suffered  them. 

33  Then  went  the  devils  out  of  the 
man,  and  entered  into  the  swine  :  and 
the  herd  ran  violently  down  a  steep 
place  into  the  lake,  and  were  choked. 


34  When  they  that  fed  them  saw 
what  was  done,  they  fled,  and  went 
and  told  it  in  the  city  and  in  the  coun- 
try. 

35  Then  they  went  out  to  see  what 
was  done  ;  and  came  to  Jesus,  and 
found  the  man  out  of  whom  the  devils 
were  departed,  sitting  at  the  feet  of 
Jesus,  clothed,  and  in  his  right  mind  : 
and  they  were  afraid. 

36  They  also  which  saw  it,  told 
them  by  what  means  he  that  was  pos- 
sessed of  the  devils  was  healed. 

37  Then  the  whole  multitude  of  the 
country  of  the  Gadarenes  round  about, 
besought  him  to  depart  from  them  ; 
for  they  were  taken  with  great  fear. 
And  he  went  up  into  the  ship,  and  re- 
turned back  again. 

38  Now,  the  man  out  of  whom  the 
devils  were  departed,  besought  him 
that  he  might  be  with  him.  But 
Jesus  sent  him  away,  saying. 


JOHN. 


Luke  viii.  35,  sitting  at  the  feet  ofJestLS.']  Here  is  a  reference  to  an  Eastern  cus- 
tom, which  affords  internal  evidence  of  the  truth  of  the  narrative.  The  master  sat  on 
a  higher  seat,  and  the  scholars  sat  at  his  feet.  Sitting  at  the  feet,  was  the  posture  of  a 
learner  ;  and  indicated  the  reverence  and  submission  due  to  ihe  teacher.  Thus  Moses 
says  of  the  people,  to  whom  God  gave  the  law  from  mount  Sinai,  —  "  they  sat  down  at 
thy  feet."  Deut.  xxxiii.  3.  Isaiah,  speaking  of  Abraham,  who  was  taught  of  God, 
says  "he  called  him  to  his  foot."  Is.  xli.  2.  Mary  "sat  at  Jesus's  feet  and  heard 
his  words."  Luke  x.  39.  Paul  was  brought  up  "  at  the  feet  of  Gamaliel  ;  "  Acts  xxii. 
3  ;  studied  law  with  him.  And  the  restored  maniac  sat  down  at  Jesus's  feet,  in  the 
posture  of  a  humble  learner,  desiring  no  other  wisdom  than  to  be  taught  of  him. 


0S% 


HARMONY    OF 


[part   IV. 


^  57.  The  two  demoniacs 


MATTHEW. 


MARK. 

CH.  V.    1-21. 

friends,    and    tell    them    Row    great 

things  the  Lord  hath  done  for  thee, 

and  hath  had  compassion  on  thee. 

20  And  he  departed,  and  began  to 
publish  in  Decapolis  how  great  things 
Jesus  had  done  for  him.  And  all  men 
did  marvel. 

21  And  when  Jesus  was  passed 
over  again  by  ship  unto  the  other  side, 
much  people  gathered  unto  him  :  and 
he  was  nigh  unto  the  sea. 


§  58.  Levi's  feast. 


CH.  IX.    10-17. 

10  And  it  came  to  pass,  as  Jesus 
sat  at  meat  in  the  house,  behold, 
many  publicans  and  sinners  came  and 
sat  down  with  him  and  his  disciples. 

11  And  when  the  Pharisees  saw  it, 
they  said  unto  his  disciples.  Why  eat- 
eth  your  Master  with  publicans  and 
sinners  ? 

12  But  when  Jesus  heard  that,  he 
said  unto  them.  They  that  be  whole 
need  not  a  physician,  but  they  that  are 
sick. 

13  But  go  ye  and  learn  what  that 
meaneth,''  I  will  have  mercy,  and  not 
sacrifice  :  for  I  am  not  come  to  call 
the  righteous,  but  sinners  to  repent- 
ance. 

14  Then  came  to  him  the  disciples 
of  John,  saying.  Why  do  we  and  the 
Pharisees  fast  oft,  but  thy  disciples 
fast  not  1 

15  And  Jesus  said  unto  them.  Can 
the  children  of  the  bride-chamber 
mourn,  as  long  as  the  bridegroom  is 
with  them  1  but  the  days  will  come, 
when  the  bridegroom  shall  be  taken 
from  them,  and  then  shall  they  fast. 


16  No  man  putteth  a  piece  of  new 
cloth  unto  an  old  garment  ;  for  that 


CH.  II.    15-22. 

15  And  it  came  to  pass,  that  as 
Jesus  sat  at  meat  in  his  house,  many 
publicans  and  sinners  sat  also  together 
with  Jesus  and  his  disciples ;  for  there 
were  many,  and  they  followed  him. 

16  And  when  the  scribes  and  Phar- 
isees saw  him  eat  with  publicans  and 
sinners,  they  said  unto  his  disciples, 
How  is  it  that  he  eateth  and  drinketh 
with  publicans  and  sinners  ? 

17  When  Jesus  heard  it,  he  saith 
unto  them.  They  that  are  whole,  have 
no  need  of  the  physician,  but  they 
that  are  sick  :  I  came  not  to  call  the 
righteous,  but  sinners  to  repentance. 

18  And  the  disciples  of  John,  and 
of  the  Pharisees,  used  to  fast :  and 
they  come,  and  say  unto  him,  Why 
do  the  disciples  of  John,  and  of  the 
Pharisees  fast,  but  thy  disciples  fast 
not? 


19  And  Jesus  said  unto  them,  Can 
the  children  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with  them? 
As  long  as  they  have  the  bridegroom 
with  them,  they  cannot  fast. 

20  But  the  days  will  come,  when 
the  bridegroom  shall  be  taken  away 
from  them,  and  then  shall  they  fast 
in  those  days. 

21  No  man  also  seweth  a  piece  of 
new  cloth  on  an  old  garment :  else 


*  Hos.  vi.  6  :  1  Sam.  xv.  22. 


Matth.  ix.  10,  in  the  house.]     Both  Mark  and  Luke  state  that  this  was  in  Matthew's 
own  house  :  and  Luke  calls  it  a  great  feast,  made  in  honor  of  Jesus.     The  omission  of 


SEC.  57,  58.] 


THE    GOSPELS. 


225 


of  Gadara.     S.  E.  coast  of  the  Lake  of  Galilee. 


LUKE. 
cii.  VIII.    26-40. 

39  Return  to  thine  own  house,  and 
shew  how  great  things  God  hath  done 
unto  thee.  And  he  went  his  way  and 
published  throughout  the  whole  city, 
how  great  things  Jesus  had  done  unto 
him. 

40  And  it  came  to  pass,  that,  when 
Jesus  was  returned,  the  people  gladly 
received  him  :  for  they  were  all  wait- 
ing for  him. 


JOHN. 


Capernaum. 


CH.  V.    29-39. 

29  And  Levi  made  him  a  great 
feast  in  his  own  house  ;  and  there 
was  a  great  company  of  publicans, 
and  of  others  that  sat  down  with 
them. 

30  But  their  scribes  and  Pharisees 
murmured  against  his  disciples,  say- 
ing, Why  do  ye  eat  and  drink  with 
publicans  and  sinners  ? 

31  And  Jesus  answering,  said  unto 
them,  They  that  are  whole  need  not 
a  physician  ;  but  they  that  are  sick. 

32  I  came  not  to  call  the  righteous, 
but  sinners  to  repentance. 

33  And  they  said  unto  him.  Why 
do  the  disciples  of  John  fast  often, 
and  make  prayers,  and  likewise  the 
disciples  of  the  Pharisees ;  but  thine 
eat  and  drink  ? 


34  And  he  said  unto  them.  Can  ye 
make  the  children  of  the  bride-cham- 
ber fast  while  the  bridegroom  is  with 
them  1 

35  But  the  days  will  come,  when 
the  bridegroom  shall  be  taken  away 
from  them,  and  then  shall  they  fast 
in  those  days. 

36  And  he  spake  also  a  parable 
unto  them  :  No  man  putteth  a  piece  of 
a  new  garment  upon  an  old :  if  other- 


this  fact  by  Matthew,  not  only  shows  his  modesty  and  humility,  but  adds  much  to  the 
weight  of  evidence  in  his  favor,  both  as  a  man,  and  as  a  witness.  See  Blunt's  Veracity 
of  the  Gospels,  Sect,  i.  4. 


226 


HARMONY    OF 


[part    IV. 


^  58.  Levi's  feast. 


MATTHEW. 

cH.  IX.   10-17. 

which  is  put  in  to  fill  it  up,  taketh 

from  the   garment,    and  the   rent  is 

made  worse. 

17  Neither  do  men  put  new  wine 
into  old  bottles  :  else  the  bottles  break, 
and  the  wine  runneth  out,  and  the 
bottles  perish  :  but  they  put  new  wine 
into  new  bottles,  and  both  are  pre- 
served. 


MARK. 

CH.  II.    15-22. 

the  new  piece  that  filled  it  up,  taketh 

away  from  the  old,  and  the  rent  is 

made  worse. 

22  And  no  man  putteth  new  wine 
into  old  bottles  :  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine  is 
spilled,  and  the  bottles  will  be  marred  : 
but  new  wine  must  be  put  into  new 
bottles. 


^  59.  The  raising  of  Jairus's  daughter. 


CH.  IX.    18-26. 

18  While  he  spake  these  things 
unto  them,  behold,  there  came  a  cer- 
tain ruler,  and  worshipped  him,  say- 
ing. My  daughter  is  even  now  dead  : 
but  come  and  lay  thy  hand  upon  her, 
and  she  shall  live. 

19  And  Jesus  arose,  and  followed 
him,  and  so  did  his  disciples. 

20  (And  behold,  a  woman  which 
was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and 
touched  the  hem  of  his  garment. 

21  For  she  said  within  herself.  If  I 
may  but  touch  his  garment,  I  shall  be 
whole. 

22  But  Jesus  turned  him  about,  and 
when  he  saw  her,  he  said,  Daughter, 
be  of  good  comfort :  thy  faith  hath 
made  thee  whole.  And  the  woman 
was  made  whole  from  that  hour.) 


CH.  v.     22-43. 

22  And  behold,  there  cometh  one 
of  the  rulers  of  the  S5magogue,  Jairus 
by  name  ;  and  when  he  saw  him,  he 
fell  at  his  feet, 

23  And  besought  him  greatly,  say- 
ing. My  little  daughter  lieth  at  the 
point  of  death  :  I  pray  thee,  come  and 
lay  thy  liands  on  her,  that  she  may 
be  healed  ;  and  she  shall  live. 

24  And  Jesus  went  with  him ;  and 
much  people  followed  him,  and 
thronged  him. 

25  And  a  certain  woman  which  had 
an  issue  of  blood  twelve  years, 

26  And  had  suffered  many  things 
of  many  physicians,  and  had  spent  all 
that  she  had,  and  was  nothing  bettered, 
but  rather  grew  worse, 

27  When  she  had  heard  of  Jesus, 
came  in  the  press  behind,  and  touched 
his  garment  : 

28  For  she  said.  If  I  may  touch  but 
his  clothes,  I  shall  be  whole. 

89  And  straightway  the  fountain  of 
her  blood  was  dried  up  ;  and  she  felt 
in  her  body  that  she  was  healed  of 
that  plague. 

30  And  Jesus,  immediately  know- 
ing in  himself  that  virtue  had  gone 
out  of  him,  turned  him  about  in  the 
press,  and  said.  Who  touched  my 
clothes  1 

31  And  his  disciples  said  unto  him, 
Thou  seest  the  multitude  thronging 
thee,  and  sayest  thou.  Who  touched 
me? 

32  And  he  looked  round  about  to 
see  her  that  had  done  this  thmg. 


SEC.  58,  59.] 


THE    GOSPELS. 


227 


Capernaum. 


LUKE. 

CH.  V.     29-39. 
wise,  then  both  the  new  maketh  a  rent, 
and  the  piece  that  was  taken  out  of  the 
new,  agreeth  not  with  the  old. 

37  And  no  man  putteth  new  wine 
into  old  bottles  ;  else  the  new  wine 
will  burst  the  bottles,  and  be  spilled, 
and  the  bottles  shall  perish. 

38  But  new  wine  must  be  put  into 
new  bottles,  and  both  are  preserved. 

39  No  man  also  having-  drunk  old 
wine,  straig-htway  desireth  new  :  for 
he  saith.  The  old  is  better. 


JOHN. 


The  woman  with  a  bloody  flux.      Capernaum. 


CH.  VIII.     41-56. 

41  And  behold,  there  came  a  man 
named  Jairus,  and  he  was  a  ruler  of 
the  synagogue :  and  he  fell  down  at 
Jesus'  feet,  and  besought  him  that 
he  would  come  into  his  house  : 

42  For  he  had  one  only  daughter, 
about  twelve  years  of  age,  and  she 
lay  a-dying.  But  as  he  went,  the  peo- 
ple thronged  him. 

43  And  a  woman  having  an  issue 
of  blood  twelve  years,  which  had  spent 
all  her  living  upon  physicians,  neither 
could  be  healed  of  any, 

44  Came  behind  him  and  touched 
the  border  of  his  garment :  and  imme- 
diately her  issue  of  blood  stanched. 

45  And  Jesus  said.  Who  touched 
me  ?  When  all  denied,  Peter,  and 
they  that  were  with  him,  said.  Mas- 
ter, the  multitude  throng  thee,  and 
press  thee,  and  sayest  thou.  Who 
touched  me  ? 

46  And  Jesus  said.  Somebody  hath 
touched  me  :  for  1  perceive  that  virtue 
is  gone  out  of  me. 


228 


HARMONY    OF 


[part    IV. 


^  59.  The  raising-  of  Jairus's  daughter. 


MATTHEW. 

CH.  IX.     18-26. 


23  And  when  Jesus  came  into  the 
ruler's  house,  and  saw  the  minstrels 
and  the  people  making  a  noise, 

24  He  said  unto  them.  Give  place  : 
for  the  maid  is  not  dead,  but  sleepeth. 
And  they  laughed  him  to  scorn. 

25  But  when  the  people  were  put 
forth,  he  went  in,  and  took  her  by  the 
hand,  and  the  maid  arose. 

26  And  the  fame  hereof  went 
abroad  into  all  that  land. 


MARK. 
CH.  V.     22-43. 

33  But  the  woman,  fearing  and 
trembling,  knowing  what  was  done  in 
her,  came  and  fell  down  before  him, 
and  told  him  all  the  truth. 

34  And  he  said  unto  her.  Daughter, 
thy  faith  hath  made  thee  whole  ;  go  in 
peace,  and  be  whole  of  thy  plague. 


35  While  he  yet  spake,  there  came 
from  the  ruler  of  the  synagogue's 
house  certain  which  said.  Thy  daugh- 
ter is  dead  :  why  troublest  thou  the 
Master  any  further  ? 

36  As  soon  as  Jesus  heard  the  word 
that  was  spoken,  he  saith  unto  the 
ruler  of  the  synagogue,  Be  not  afraid, 
only  believe. 

37  And  he  suffered  no  man  to  fol- 
low him,  save  Peter,  and  James,  and 
John  the  brother  of  James. 

38  And  he  cometh  to  the  house  of 
the  ruler  of  the  synagogue,  and  seeth 
the  tumult,  and  them  that  wept  and 
wailed  greatly. 

39  And  when  he  was  come  in,  he 
saith  unto  them.  Why  make  ye  this 
ado,  and  weep  ?  the  damsel  is  not 
dead,  but  sleepeth. 

40  And  they  laughed  him  to  scorn. 
But,  when  he  had  put  them  all  out, 
he  taketh  the  father  and  the  mother  of 
the  damsel,  and  them  that  were  with 
him,  and  entereth  in  where  the  damsel 
was  lying. 

41  And  he  took  the  damsel  by  the 
hand,  and  said  unto  her,  Talitha-cumi  : 
which  is,  being  interpreted,  Damsel, 
(I  say  unto  thee)  arise. 

42  And  straightway  the  damsel 
arose,  and  walked  ;  for  she  was  of  the 
age  of  twelve  years.  And  they  were 
astonished  with  a  great  astonishment. 

43  And  he  charged  them  straitly 
that  no  man  should  know  it ;  and 
commanded  that  something  should  be 
given  her  to  eat. 


§  60.     Two  blind  men  healed. 


CH.  IX.     27-34. 
27  And      when      Jesus     departed 
thence,  two  blind  men  followed  him, 
crying,    and    saying.     Thou   son    of 
David,  have  mercy  on  us. 


SEC.  59,  60.] 


THE    GOSPELS. 


The  woman  with  a  bloody  flux.      Capernaum. 


LUKE. 
CH.  VIII.     41-56. 

47  And  when  the  woman  saw  that 
she  was  not  hid,  she  came  trembling-, 
and  falling  down  before  him,  she  de- 
clared unto  him  before  all  the  people 
for  what  cause  she  had  touched  him, 
and  how  she  was  healed  immediately. 

48  And  he  said  unto  her.  Daughter, 
be  of  good  comfort :  thy  faith  hath 
made  thee  whole  ;  go  in  peace. 

49  While  he  yet  spake,  there  com- 
eth  one  from  the  ruler  of  the  syna- 
gogue's house,  saying  to  him,  Thy 
daughter  is  dead  :  trouble  not  the 
Master. 

50  But  when  Jesus  heard  it,  he 
answered  him,  saying.  Fear  not :  be- 
lieve only,  and  she  shall  be  made 
whole. 

51  And  when  he  came  into  the 
house,  he  suffered  no  man  to  go  in, 
save  Peter,  and  James,  and  John,  and 
the  father  and  the  mother  of  the 
maiden. 

52  And  all  wept  and  bewailed  her  : 
but  he  said.  Weep  not :  she  is  not 
dead,  but  sleepeth. 

53  And  they  laughed  him  to  scorn, 
knowing  that  she  was  dead. 

54  And  he  put  them  all  out,  and 
took  her  by  the  hand,  and  called,  say- 
ing. Maid,  arise. 

55  And  her  spirit  came  again,  and 
she  arose  straightway  :  and  he  com- 
manded to  give  her  meat. 

56  And  her  parents  were  aston- 
ished :  but  he  charged  them  that  they 
should  tell  no  man  what  was  done. 


JOHN. 


and  a  dumb  spirit  cast  out.      Capernaum. 


16 


230 


HARMONY    OF 


[part    IV. 


§  60.  Two  blind  men  healed, 


MATTHEW. 

CH.  IX.    27-34. 

28  And  when  he  was  come  into 
the  house,  the  blind  men  came  to 
him :  and  Jesus  saith  unto  them^ 
Believe  ye  that  I  am  able  to  do  this  ? 
They  said  unto  him,  Yea,  Lord. 

29  Then  touched  he  their  eyes, 
saying-.  According  to  your  faith,  be  it 
unto  you. 

30  And  their  eyes  were  opened  ; 
and  Jesus  straitly  charged  them,  say- 
ing, See  that  no  man  know  it. 

31  But  they,  when  they  were  de- 
parted,, spread  abroad  his  fatUe  in  all 
that  country. 

32  As  they  went  out,  behold,  "they 
brought  to  him  a  dumb  man  possessed 
with  a  devil. 

33  And  when  the  devil  was  fjast 
out,  the  dumb  spake  :  and  the  mMti- 
tudes  marvelled,  saying.  It  was  never 
so  seen  in  Israel. 

34  But  the  Pharisees  said.  He  cast- 
eth  out  devils,  through  the  prince  of 
the  devils. 


MARK. 


^61.  Jesus  again  at  Nazareth, 


CH.  XIII.     54-58. 

54  And  when  he  was  come  into 
his  own  country,  he  taught  them  in 
their  synagogue,  insomuch  that  they 
were  astonished,  and  said.  Whence 
hath  this  man  this  wisdom,  and  these 
mighty  works  ? 

55  Is  not  this  the  carpenter's  son  ? 
is  not  his  mother  called  Mary  ?  and 
his  brethren,  James,  and  Joses,  and 
Simon,  and  Judas  ? 

56  And  his  sisters,  are  they  not  all 
with  US?  Whence  then  hath  this 
man  all  these  things  ? 

57  And  they  were  offended  in  him. 
But  Jesus  said  unto  them,  A  prophet 
is  not  without  honor,  save  in  his  own 
country,  and  in  his  own  house. 


58  And  he   did  not  many  mighty 
works  there,  because  of  their  unbelief. 


CH.  VI.      1-6. 
And  he  went  out  from  thence,  and 
came  into  his  own  country  ;  and  his 
disciples  follow  him. 

2  And  when  the  sabbath-day  was 
come,  he  began  to  teach  in  the  syna- 
gogue :  and  many  hearing  hm  were 
astonished ,  saying.  From  whence  hath 
this  man  these  things  ?  and  what  wis- 
dom IS  this  which  is  given  unto  him, 
that  even  such  mighty  works  are 
wrought  by  his  hands  ? 

3  Is  not  this  the  carpenter,  the  son 
of  Mary,  the  brother  of  James,  and 
Joses,  and  of  Juda,  and  Simon  ?  and 
are  not  his  sisters  here  with  us  ?  And 
they  were  offended  at  him. 

4  But  Jesus  said  unto  them,  A 
prophet  is  not  without  honor,  but  in 
his  own  country,  and  among  his  own 
kin,  and  in  his  own  house. 

5  And  he  could  there  do  no  mighty 
work,  save  that  he  laid  his  hands  upon 
a  few  sick  folk,  and  healed  them. 

6  And  he  marvelled  because  of  their 
unbelief. 


Mark  vi.  3,  son  of  Mary.  ^    Neither  of  the  Evangelists  expressly  mentions  the  death 
of  Joseph  ;  yet  from  all  four  of  them  it  may  indirectly  be  inferred  to  have  happened 


SEC.  60,  61.] 


THE    GOSPELS. 


231 


and  a  dumb  spirit  cast  out.     Capernaum. 


LUKE. 


JOHN. 


and  again  rejected. 


while  Jesus  was  yet  alive.  Comp.  Luke  viii.  19,  John  ii.  12,  and  xix.  25  -27.  Such 
harmony  as  this  could  not  have  been  the  effect  of  concert.  See  Blunt's  Veracity,  &c. 
Sect.  i.  7, 


232 


HARMONY    OF 


[part  IV. 


^  62.  A  third  circuit  in  Galilee. 


MATTHEW. 
CH.  IX.  35-38.     CH.  X.  1,  5-42. 

CH.   XI.    1. 

35  And  Jesus  went  about  all  the 
cities  and  villages,  teaching  in  their 
synagogues,  and  preaching  the  gospel 
of  the  kingdom,  and  healing  every 
sickness,  and  every  disease  among  the 
people. 

36  But  when  he  saw  the  multitudes, 
he  was  moved  with  compassion  on 
them,  because  they  fainted,  and  were 
scattered  abroad,  as  sheep  having  no 
shepherd. 

37  Then  saith  he  unto  his  disciples. 
The  harvest  truly  is  plenteous,  but 
the  laborers  are  few. 

38  Pray  ye  therefore  the  Lord  of 
the  harvest,  that  he  will  send  forth 
laborers  into  his  harvest. 

CH.  X. 

And  when  he  had  called  unto  him 
his  twelve  disciples,  he  gave  them 
power  against  unclean  spirits,  to  cast 
them  out,  and  to  heal  all  manner  of 
sickness,  and  all  manner  of  disease. 

5  These  twelve  Jesus  sent  forth, 
and  commanded  them,  saying,  Go  not 
into  the  way  of  the  Gentiles,  and  into 
any  city  of  the  Samaritans  enter  ye 
not. 

6  But  go  rather  to  the  lost  sheep  of 
the  house  of  Israel. 

7  And  as  ye  go,  preach,  saying, 
The  kingdom  of  heaven  is  at  hand. 

8  Heal  the  sick,  cleanse  the  lepers, 
raise  the  dead,  cast  out  devils  :  freely 
ye  have  received,  freely  give. 

9  Provide  neither  gold,  nor  silver, 
nor  brass  in  your  purses  ; 

10  Nor  scrip  for  your  journey, 
neither  two  coats,  neither  shoes,  nor 
yet  staves  :  (for  the  workman  is  wor- 
thy of  his  meat.) 

11  And  into  whatsoever  city  or 
town  ye  shall  enter,  inquire  who  in  it 
is  worthy  ;  and  there  abide  till  ye  go 
thence. 

12  And  when  ye  come  into  a  house, 
salute  it. 


MARK. 
CH.  VI.    6-13. 


-7  And  he  called  unto  him  the 
twelve,  and  began  to  send  them  forth 
by  two  and  two,  and  gave  them  pow- 
er over  unclean  spirits  ; 

8  And  commanded  them  that  they 
should  take  nothing  for  their  journey, 
save  a  staff  only  ;  no  scrip,  no  bread, 
no  money  in  their  purse  : 

9  But  be  shod  with  sandals ;  and 
not  put  on  two  coats. 

10  And  he  said  unto  them,  In  what 
place  soever  ye  enter  into  a  house, 
there  abide  till  ye  depart  from  that 
place. 


Matth.  X. 
this  section 
ed  to  be  shod  with  sandals. 


10,  shoes.]    Commentators  have  noted  two  inconsistent  circumstances  in 
In  Matthew,  shoes  are  forbidden  ;  in  Mark  the  apostles  are  command- 
But  the  true  solution  seems  to  be  this,  that  the  Apostles 


SEC.  62.] 


THE    GOSPELS, 


233 


The  Twelve  instructed  and  sent  forth.      Galilee. 


LUKE. 

CH.  IX.     1-6. 


Then  he  called  his  twelve  disciples 
together,  and  gave  them  power  and 
authority  over  all  devils,  and  to  cure 
diseases. 

2  And  he  sent  them  to  preach  the 
kingdom  of  God,  and  to  heal  the  sick. 

3  And  he  said  unto  them,  Take 
nothing  for  your  journey,  neither 
staves,  nor  scrip,  neither  bread,  nei- 
ther money  ;  neither  have  two  coats 
apiece. 

4  And  whatsoever  house  ye  enter 
into,  there  abide,  and  thence  depart. 

5  And  whosoever  will  not  receive 
you,  when  ye  go  out  of  that  city, 
shake  off  the  very  dust  from  your 
feet  for  a  testimony  against  them. 


JOHN. 


should  not  furnish  themselves  with  spare  garments,  and  should  wear  the  simplest  cov- 
ermg  for  their  feet.  «  Non  vult  ullis  rebus  studiose  comparatis  onerari."  Beza 
See  Newcome,  in  loc. 


234 


HARMONY    OF 


[part   IV. 


§  62.  A  third  circuit  in  Galilee. 


MATTHEW. 
CH.  IX.  35-38.     CH.  X.  1,  5-42. 

CH.  XI.  1. 

13  And  if  the  house  be  worthy,  let 
your  peace  come  upon  it :  but  if  it  be 
not  worthy,  let  your  peace  return  to 
you. 

14  And  whosoever  shall  not  receive 
you,  nor  hear  your  words,  when  ye 
depart  out  of  that  house,  or  city,  shake 
off  the  dust  of  your  feet. 

15  Verily,  I  say  unto  you,  It  shall 
be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrah,  in  the  day  of 
judsfment,  than  for  that  city. 

16  Behold,  I  send  you  forth  as  sheep 
in  the  midst  of  wolves :  be  ye  there- 
fore wise  as  serpents,  and  harmless  as 
doves. 

17  But  beware  of  men  :  for  they 
will  deliver  you  up  to  the  councils, 
and  they  will  scourge  you  in  their 
synagogues. 

18  And  ye  shall  be  brought  before 
governors  and  kings  for  my  sake,  for 
a  testimony  against  them  and  the 
Gentiles. 

19  But  when  they  deliver  you  up, 
take  no  thought  how  or  what  ye  shall 
speak,  for  it  shall  be  given  you  in  that 
same  hour  what  ye  shall  speak. 

20  For  it  is  not  ye  that  speak,  but 
the  Spirit  of  your  Father  which  speak- 
eth  in  you. 

21  And  the  brother  shall  deliver  up 
the  brother  to  death,  and  the  father 
the  child  :  and  the  children  shall  rise 
up  against  their  parents,  and  cause 
them  to  be  put  to  death. 

22  And  ye  shall  be  hated  of  all  men 
for  my  name's  sake  :  but  he  that  en- 
dureth  to  the  end  shall  be  saved. 

23  But  when  they  persecute  you  in 
this  city,  flee  ye  into  another :  for 
verily  I  say  unto  you.  Ye  shall  not 
have  gone  over  the  cities  of  Israel  till 
the  Son  of  man  be  come. 

24  The  disciple  is  not  above  his 
master,  nor  the  servant  above  his 
lord. 

25  It  is  enough  for  the  disciple  that 
he  be  as  his  master,  and  the  servant 
as  his  lord  :  if  they  have  called  the 
master  of  the  house  Beelzebub,  how 


MARK. 
CH.  VI.  6-13. 


11  And  whosoever  shall  not  re- 
ceive you,  nor  hear  you,  when  ye  de- 
part thence,  shake  off  the  dust  under 
your  feet,  for  a  testimony  against 
them.  Verily,  I  say  unto  you,  it  shall 
be  more  tolerable  for  Sodom  and  Go- 
morrah in  the  day  of  judgment,  than 
for  that  city. 


SEC.  62.] 


THE    GOSPELS. 


235 


The  Twelve  instructed  and  sent  forth.      Galilee. 


LUKE. 


JOHN, 


236 


HARMONY    OF 


[part  IV. 


^  62.  A  third  circuit  in  Galilee. 


MATTHEW. 
CH.  IX.  35-38.    OH.  X.  1,  5-42. 

CH.  XI,    1. 

much  more  shall  they  call  them  of  his 
household  ? 

26  Fear  them  not  therefore  :  for 
there  is  nothing  covered,  that  shall  not 
be  revealed  ;  and  hid,  that  shall  not 
be  known. 

27  What  I  tell  you  in  darkness, 
that  speak  ye  in  light :  and  what  ye 
hear  in  the  ear,  that  preach  ye  upon 
the  house-tops. 

28  And  fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the 
soul :  but  rather  fear  him  which  is 
able  to  destroy  both  soul  and  body  in 
hell. 

29  Are  not  two  sparrows  sold  for  a 
farthing?  and  one  of  them  shall  not 
fall  on  the  ground  without  your 
Father. 

30  But  the  very  hairs  of  your  head 
are  all  numbered. 

31  Fear  ye  not  therefore,  ye  are  of 
more  value  than  many  sparrows. 

32  Whosoever  therefore  shall  con- 
fess me  before  men,  him  will  I  confess 
also  before  my  Father  which  is  in 
heaven. 

33  But  whosoever  shall  deny  me 
before  men,  him  will  I  also  deny  be- 
fore my  Father  which  is  in  heaven. 

34  Think  not  that  I  am  come  to 
send  peace  on  earth  ;  I  came  not  to 
send  peace,  but  a  sword. 

35  For  I  am  come  to  set  a  man  at 
variance  against  his  father,  and  the 
daughter  against  her  mother,  and  the 
daughter-in-law  against  her  mother- 
in-law. 

36  And  a  man's  foes  shall  he  they  of 
his  own  household.* 

37  He  that  loveth  father  or  mother 
more  than  me,  is  not  worthy  of  me  : 
and  he  that  loveth  son  or  daughter 
more  than  me,  is  not  worthy  of  me. 

38  And  he  that  taketh  not  his  cross, 
and  foUoweth  after  me,  is  not  worthy 
of  me. 

39  He  that  findeth  his  life  shall 
lose  it :  and  he  that  loseth  his  life  for 
my  sake,  shall  find  it. 


MARK. 


•  Mic.  vii.  6. 


SEC.  62.] 


THE    GOSPELS. 


237 


The  Twelve  instructed  and  sent  forth.     Galilee. 


LUKE. 


JOHN. 


238 


HARMONY    OF 


[part   IV. 


^  62.  A  third  circuit  in  Galilee. 


MATTHEW. 
CH.  IX.  35-38.     CH.  X.  1,  5-42. 

CH.  XI.    1. 

40  He  that  receiveth  you,  receiveth 
me  ;  and  he  that  receiveth  me,  receiv- 
eth him  that  sent  me. 

41  He  that  receiveth  a  prophet  in 
the  name  of  a  prophet,  shall  receive  a 
prophet's  reward  ;  and  he  that  receiv- 
eth a  righteous  man  in  the  name  of  a 
righteous  man,  shall  receive  a  right- 
eous man's  reward. 

42  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones,  a 
cup  of  cold  water  only,  in  the  name  of 
a  disciple,  verily,  I  say  unto  you,  he 
shall  in  no  wise  lose  his  reward. 

CH.    XI. 

And  it  came  to  pass  when  Jesus 
had  made  an  end  of  commanding  his 
twelve  disciples,  he  departed  thence  to 
teach  and  to  preach  in  their  cities. 


MARK. 
CH.  VI.  6,  13. 


6  And  he  went  round 

about  the  villages  teaching. 

12  And  they  went  out,  and  preached 
that  men  should  repent. 

13  And  they  cast  out  many  devils, 
and  anointed  with  oil  many  that  were 
sick,  and  healed  them. 


§  63.  Herod  holds  Jesus  to  be  John  the  Baptist, 


CH.  XIV.    1,2,  6-12. 

At  that  time  Herod  the  tetrarch 
heard  of  the  fame  of  Jesus, 

2  And  said  unto  his  servants.  This 
is  John  the  Baptist ;  he  is  risen  from 
the  dead ;  and  therefore  mighty  works 
do  shew  forth  themselves  in  him. 


6  But  when  Herod's  birth-day  was 
kept,  the  daughter  of  Herod ias  danced 
before  them,  and  pleased  Herod. 


7  Whereupon  he  promised  with  an 
oath  to  give  her  whatsoever  she  would 
ask. 


CH.  VI.    14-16,  21-29. 

14  And  king  Herod  heard  of  him, 
(for  his  name  was  spread  abroad,) 
and  he  said.  That  John  the  Baptist 
was  risen  from  the  dead,  and  therefore 
mighty  works  do  shew  forth  them- 
selves in  him. 

15  Others  said,  That  it  is  Elias. 
And  others  said.  That  it  is  a  prophet, 
or  as  one  of  the  prophets. 

16  But  when  Herod  heard  thereof, 
he  said.  It  is  John,  whom  I  beheaded  : 
he  is  risen  from  the  dead. 

21  And  when  a  convenient  day 
was  come,  that  Herod  on  his  birth- 
day made  a  supper  to  his  lords,  high 
captains,  and  chiei  estates  of  Galilee  : 

22  And  when  the  daughter  of  the 
said  Herodias  came  in,  and  danced, 
and  pleased  Herod,  and  them  that  sat 
with  him,  the  king  said  unto  the  dam- 
sel. Ask  of  me  whatsoever  thou  wilt, 
and  I  will  give  it  thee. 

23  And  he  sware  unto  her,  What. 


Matth.  xiv.  2,  unto  his  servants.]  Matthew  alone  mentions,  and  without  any  appa- 
rent reason  for  such  minuteness,  that  Herod  addressed  his  remark  to  his  servants. 
Luke,  in  the  parallel  passage,  says  he  heard  of  all  that  was  done  by  him;  but  by  re- 


SEC.  62,  63.] 


THE    GOSPELS. 


239 


The  Twelve  instructed  and  sent  forth. 


LUKE. 


6  And  they  departed,  and  went 
through  the  towns,  preaching  the  gos- 
pel, and  healing  everywhere. 


JOHN. 


whom  he  had  just  before  beheaded.      Galilee  ?  Perea. 


OH.  IX.  7-9. 

7  Now  Herod  the  tetrarch  heard 
of  all  that  was  done  by  him:  and  he 
was  perplexed,  because  that  it  was 
said  of  some,  that  John  was  risen 
from  the  dead  ; 

8  And  of  some,  that  Elias  had  ap- 
peared ;  and  of  others,  that  one  of  the 
old  prophets  was  risen  again. 

9  And  Herod  said,  John  have  I  be- 
headed ;  but  who  is  this  of  whom  I 
hear  such  things  ?  And  he  desired  to 
see  him. 


ferring  to  Luke  viii.  3,  and  to  Acts  xiii.  1,  we  ifind  that  Christ  had  followers  from 
among  the  household  of  this  very  prince,  with  whom  Herod  was  likely  to  converse  on 
a  subject  in  which  they  were  better  informed  than  himself.  Blunt,  Veracity,  &c.j 
sec.  i,  8. 


240 


HARMONY    OF 


[part    IV. 


§  63.  Herod  holds  Jesus  to  be  John  the  Baptist, 


MATTHEW. 
CH.  XIV.  1,  2,  6-12. 


8  And  she,  being  before  instructed 
of  her  mother,  said,  Give  me  here 
John  Baptist's  head  in  a  charger. 


9  And  the  king  was  sorry :  never- 
theless for  the  oath's  sake,  and  them 
which  sat  with  him  at  meat,  he  com- 
manded it  to  be  given  her. 

10  And  he  sent,  and  beheaded  John 
in  the  prison. 


11  And  his  head  was  brought  in  a 
charger,  and  given  to  the  damsel :  and 
she  brought  it  to  her  mother. 

12  And  his  disciples  came,  and  took 
up  the  body,  and  buried  it,  and  went 
and  told  Jesus. 


MARK. 
CH.  VI.  14-16,  21-29. 
soever  thou  shalt  ask  of  me,  I  will 
give  it  thee,  unto  the  half  of  my  king- 
dom. 

24  And  she  went  forth,  and  said 
unto  her  mother,  What  shall  I  ask  ? 
And  she  said,  The  head  of  John  the 
Baptist. 

25  And  she  came  in  straightway 
with  haste  unto  the  king,  and  asked, 
saying,  I  will  that  thou  give  me,  by 
and  by,  in  a  charger,  the  head  of  John 
the  Baptist. 

26  And  the  king  was  exceeding 
sorry  ;  yet  for  his  oath's  sake,  and  for 
their  sakes  which  sat  with  him,  he 
would  not  reject  her. 

27  And  immediately  the  king  sent 
an  executioner,  and  commanded  his 
head  to  be  brought :  and  he  went  and 
beheaded  him  in  the  prison  ; 

28  And  brought  his  head  in  a 
charger,  and  gave  it  to  the  damsel ; 
and  the  damsel  gave  it  to  her  mother. 

29  And  when  his  disciples  heard 
of  it,  they  came  and  took  up  his 
corpse,  and  laid  it  in  a  tomb. 


§  64.  The  Twelve  return.     Jesus  retires  with  them  across  the  lake. 


CH.  XIV.    13-21, 

13  When  Jesus  heard  of  it,  he 
departed  thence  by  ship  into  a  desert 
place  apart :  and  when  the  people  had 
heard  thereof,  they  followed  hiin  on 
foot  out  of  the  cities. 

14  And  Jesus  went  forth,  and  saw 
a  great  multitude,  and  was  moved 
with  compassion  toward  them,  and  he 
healed  their  sick. 


CH.  VI.    30-44. 

30  And  the  apostles  gathered  them- 
selves together  unto  Jesus,  and  told 
him  all  things,  both  what  they  had 
done,  and  what  they  had  taught. 

31  And  he  said  unto  them.  Come 
ye  yourselves  apart  into  a  desert 
place,  and  rest  a  while  :  for  there 
were  many  coming  and  going,  and 
they  had  no  leisure  so  much  as  to  eat. 

32  And  they  departed  into  a  desert 
place  by  ship  privately. 

33  And  the  people  saw  them  de- 
parting, and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities,  and 


Markvi.  31,  many  coming  and  going. ^  Mark  incidentally  mentions  the  great 
multitude  coming  and  going,  and  the  purpose  of  Jesus  to  withdraw  awhile.  The 
occasion  of  this  great  multitude  of  travellers  is  stated  in  the"  like  incidental  manner  by 
John,  [vi.  4,]  that  the  passover  was  nigh  at  hand  ;  and  hence,  if  Jesus  withdrew 
awhile,  the  throng  would  be  drawn  off  towards  Jerusalem.  These  undesigned  coinci- 
dences tend  to  verify  both  the  narratives.     Blunt.     Veracity,  &c.  sect.  i.  13. 

John  V.  saith  unto  Philip.]  Why  Jesus  addressed  this  question  to  Philip,  and  why 
John  mentioned  so  unimportant  a  fact,  is  not  here  explained.  Nor  does  Luke  indicate 
any  reason  for  his  own  statement  of  the  place  where  this  miracle  was  wrought,  namely, 


SEC.  63,  64.] 


THE    GOSPELS. 


241 


whom  he  had  just  before  beheaded.     Galilee  ?  Perea. 


LUKE. 


JOHN. 


Five  thousand  are  fed.      Capernaum.     N.  E.  coast  of  the  lake. 


CH.  IX.    10-17. 

10  And  the  apostles,  when  they 
were  returned,  told  him  all  that  they 
had  done.  And  he  took  them,  and 
went  aside  privately  into  a  desert 
place,  belonging  to  the  city  called 
Bethsaida. 

11  And  the  people,  when  they 
knew  it,  followed  him :  and  he  re- 
ceived them,  and  spake  unto  them 
of  the  kingdom  of  God,  and  healed 
them  that  had  need  of  healing. 


CH.  VI.  1-14. 

After  these  things  Jesus  went  over 
the  sea  of  Galilee,  which  is  the  sea  of 
Tiberias. 

2  And  a  great  multitude  followed  him, 
because  they  saw  his  miracles  which 
he  did  on  them  that  were  diseased. 

3  And  Jesus  went  Up  into  a  moun- 
tain, and  there  he  sat  with  his  dis- 
ciples. 

4  And  the  passover,  a  feast  of  the 
Jews,  was  nigh. 


near  Bethsaida.  But  John,  in  another  place,  (ch.  i.  44,)  with  apparently  as  little  rea- 
son, gratuitously  states  that  Philip  was  of  Bethsaida  ;  and  this  fact  renders  both  the 
others  intelligible  and  significant.  Jesus,  intending  to  furnish  bread  for  the  multitude 
by  a  miracle,  first  asked  Philip,  who  belonged  to  the  city  and  was  perfectly  acquainted 
with  the  neighborhood,  whether  bread  could  be  procured  there.  His  answer  amounts 
to  saying  that  it  was  not  possible.  These  slight  circumstances,  thus  collected  together, 
constitute  very  cogent  evidence  of  the  veracity  of  the  narrative,  and  evince  the  reality 
of  the  miracle  itself.    See  Blunt,  Veracity,  &c.  sect.  i.  13. 


242 


HARMONY    OF 


[part   IV. 


^  64.  The  Twelve  return.     Jesus  retires  with  them  across  the  lake. 


MATTHEW. 
CH.  XIV.    13-21. 


15  And  when  it  was  evening  his 
disciples  came  to  him,  saying,  This  is 
a  desert  place,  and  the  time  is  now 
past ;  send  the  multitude  away,  that 
they  may  go  into  the  villages,  and  buy 
themselves  victuals. 


16  But  Jesus  said  unto  them,  They 
need  not  depart ;  give  ye  them  to  eat. 

17  And  they  say  unto  him.  We 
have  here  but  five  loaves,  and  two 
fishes. 

18  He  said,  Bring  them  hither  to 
me. 


19  And  he  commanded  the  multi- 
tude to  sit  down  on  the  grass,  and 
took  the  five  loaves,  and  the  two 
fishes,  and  looking  up  to  heaven,  he 
blessed,  and  brake,  and  gave  the 
loaves  to  his  disciples,  and  the  disci- 
ples to  the  multitude. 


20  And  they  did  all  eat,  and  were 
filled  :  and  they  took  up  of  the  frag- 
ments that  remained  twelve  baskets 
full. 

21  And  they  that  had  eaten  were 
about  five  thousand  men,  besides 
women  and  children. 


MARK. 
CH.  VI.    30-44. 
outwent  them,  and  came  together  unto 
him. 

34  And  Jesus,  when  he  came  out, 
saw  much  people,  and  was  moved 
with  compassion  toward  them,  be- 
cause they  were  as  sheep  not  having 
a  shepherd  :  and  he  began  to  teach 
them  many  things. 

35  And  when  the  day  was  now  far 
spent,  his  disciples  came  unto  him, 
and  said.  This  is  a  desert  place,  and 
now  the  time  is  far  passed  : 

36  Send  them  away,  that  they  may 
go  into  the  country  round  about,  and 
into  the  villages,  and  buy  themselves 
bread  :  for  they  have  nothing  to  eat. 

37  He  answered  and  said  unto 
them,  Give  ye  them  to  eat.  And 
they  say  unto  him.  Shall  we  go  and 
buy  two  hundred  pennyworth  of  bread, 
and  give  them  to  eat? 

38  He  saith  unto  them,  How  many 
loaves  have  ye  1  go  and  see.  And 
when  they  knew,  they  say.  Five,  and 
two  fishes. 

39  And  he  commanded  them  to 
make  all  sit  down  by  companies  upon 
the  green  grass. 

40  And  they  sat  down  in  ranks,  by 
hundreds,  and  by  fifties. 

41  And  when  he  had  taken  the 
five  loaves,  and  the  two  fishes,  he 
looked  up  to  heaven,  and  blessed, 
and  brake  the  loaves,  and  gave  them 
to  his  disciples  to  set  before  them ; 
and  the  two  fishes  divided  he  among 
them  all. 

42  And  they  did  all  eat,  and  were 
filled. 

43  And  they  took  up  twelve  bas- 
kets full  of  the  fragments,  and  of  the 
fishes. 

44  And  they  that  did  eat  of  she 
loaves,  were  about  five  thousand  men. 


^  65.     Jesus  walks  upon  the  water. 


CH.  XIV.    22-36. 
22    And    straightway    Jesus   con- 
strained  his   disciples   to   get   into  a 
ship,  and  to  go  before  him  unto  the 


CH.  VI.    45-56. 
45  And  straightway  he  constrained 
his  disciples  to  get  into  the  ship,  and 
to  go  to  the  other  side   before   unto 


Luke  ix.  14,  byjiflies.]  In  Luke,  Jesus  commands  that  the  people  should  be  made 
to  sit  down  by  JHfties.  In  Mark  it  is  said  that  they  sat  down  by  hundreds  and  by 
Jkflies. 


SEC.  64,  65.] 


THE    GOSPELS. 


243 


Five  thousand  are  fed.     Capernaum.     N.  E.  coast  of  the  lake. 


LUKE. 
CH.  IX.    10-17. 


12  And  when  the  day  began  to 
wear  away,  then  came  the  twelve, 
and  said  unto  him,  Send  the  multitude 
away,  that  they  may  go  into  the 
towns  and  country  round  about,  and 
lodge,  and  get  victuals  :  for  we  are 
here  in  a  desert  place. 

13  But  he  said  unto  them.  Give  ye 
them  to  eat.  And  they  said.  We  have 
no  more  but  five  loaves  and  two  fishes  ; 
except  we  should  go  and  buy  meat  for 
all  this  people. 

14  (For  they  were  about  five  thou- 
sand men.)  And  he  said  to  his  disci- 
ples. Make  them  sit  down  by  fifties  in 
a  company. 

15  And  they  did  so,  and  made  them 
all  sit  down. 


16  Then  he  took  the  five  loaves, 
and  the  two  fishes,  and  looking  up  to- 
heaven,  he  blessed  them,  and  brake, 
and  gave  to  the  disciples  to  set  before 
the  multitude. 


17  And  they  did  eat,  and  were  all 
filled :  and  there  was  taken  up  of 
fragments  that  remained  to  them 
twelve  baskets. 


JOHN. 

CH.   VI.     1-14. 

5  When  Jesus  then  lifted  up  his 
eyes,  and  saw  a  great  company  come 
unto  him,  he  saith  unto  PhiUp,  Whence 
shall  we  buy  bread  that  these  may 
eat? 

6  (And  this  he  said  to  prove  him  : 
for  he  himself  knew  what  he  would 
do.) 

7  Philip  answered  him.  Two  hun- 
dred pennyworth  of  bread  is  not  suffi- 
cient for  them,  that  every  one  of  them 
may  take  a  little. 

8  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto  him, 

9  There  is  a  lad  here,  which  hath 
five  barley-loaves,  and  two  small 
fishes  :  but  what  are  they  among  so 
many? 

10  And  Jesus  said,  Make  the  men 
sit  down.  (Now  there  was  much 
grass  in  the  place.)  So  the  men  sat 
down  in  number  about  five  thousand. 

11  And  Jesus  took  the  loaves  ;  and 
when  he  had  given  thanks,  he  dis- 
tributed to  the  disciples,  and  the  disci- 
ples to  them  that  were  set  down  ;  and 
likewise  of  the  fishes,  as  much  as  they 
would. 

12  When  they  were  filled,  he  said 
unto  his  disciples.  Gather  up  the  frag- 
ments that  remain,  that  nothing  be 
lost. 

13  Therefore  they  gathered  them 
together,  and  filled  twelve  baskets 
with  the  fragments  of  the  five  barley- 
loaves,  which  remained  over  and  above 
unto  them  that  had  eaten. 

14  Then  those  men,  when  they  had 
seen  the  miracle  that  Jesus  did,  said, 
This  is  of  a  truth  that  Prophet  that 
should  come  into  the  world. 


Lake  of  Galilee.^     Gennesaret. 


CH.  VI.    15-21. 
15  When  Jesus  therefore  perceived 
that  they  would   come   and  take  him 
I  by  force,  to  make  him  a  king,  he  de- 


Piscator,  and  Pearce,  in  a  dissertation  at  the  end  of  his  comment  on  St.  Paul's  Epis- 
tles, say  that  they  sat  an  hundred  in  front,  and  fifty  deep  ;  which  very  satisfactorily 
solves  the  seeming  variation.     Newcome. 


244 


HARMONY    OF 


[PAET   IV. 


^  65.  Jesus  walks  upon  the  water. 


MATTHEW. 
CH.  XIV.    22-36. 
other   side,  while  he  sent  the  multi- 
tudes away. 

23  And  when  he  had  sent  the 
multitudes  away,  he  went  up  into  a 
mountain  apart  to  pray :  and  when 
the  evening  was  come,  he  was  there 
alone. 

24  But  the  ship  was  now  in  the 
midst  of  the  sea,  tossed  with  waves  : 
for  the  wind  was  contrary. 

25  And  in  the  fourth  watch  of  the 
night  Jesus  went  unto  them,  walking 
on  the  sea. 

26  And  when  the  disciples  saw 
him  walking  on  the  sea,  they  were 
troubled,  saying.  It  is  a  spirit ;  and 
they  cried  out  for  fear. 

27  But  straightway  Jesus  spake 
unto  them,  saying,  Be  of  good  cheer  ; 
it  is  I ;  be  not  afraid. 

28  And  Peter  answered  him  and 
said.  Lord,  if  it  be  thou,  bid  me  come 
unto  thee  on  the  water. 

29  And  he  said.  Come.  And  when 
Peter  was  come  down  out  of  the  ship, 
he  walked  on  the  water,  to  go  to 
Jesus. 

30  But  when  he  saw  the  wind 
boisterous,  he  was  afraid  ;  and  begin 
ning  to  sink,  he  cried,  saying,  Lord, 
save  me. 

31  And  immediately  Jesus  stretched 
forth  his  hand,  and  caught  him,  and 
said  unto  him,  0  thou  of  little  faith, 
wherefore  didst  thou  doubt? 

32  And  when  they  were  come  into 
the  ship,  the  wind  ceased. 

33  Then  they  that  were  in  the  ship 
came  and  worshipped  him,  saying,  Of 
a  truth  thou  art  the  Son  of  God. 

34  And  when  they  were  gone  over, 
they  came  into  the  land  of  Genne- 
saret. 

35  And  when  the  men  of  that  place 
had  knowledge  of  him,  they  sent  out 
into  all  that  country  round  about, 
and  brought  unto  him  all  that  were 
diseased ; 

36  And  besought  him  that  they 
might  only  touch  the  hem  of  his  gar- 
ment :  and  as  many  as  touched  were 
made  perfectly  whole. 


MARK. 
CH.  VI.   45-56. 
Bethsaida,   while  he   sent  away  the 
people. 

46  And  when  he  had  sent  them 
away,  he  departed  into  a  mountain  to 
pray. 

47  And  when  even  was  come,  the 
ship  was  in  the  midst  of  the  sea,  and 
he  alone  on  the  land. 

48  And  he  saw  them  toiling  in 
rowing ;  for  the  wind  was  contrary 
unto  them :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto 
them,  walking  upon  the  sea,  and 
would  have  passed  by  them. 

49  But  when  they  saw  him  walk- 
ing upon  the  sea,  they  supposed  it 
had  been  a  spirit,  and  cried  out. 

50  (For  they  all  saw  him,  and 
were  troubled.)  And  immediately 
he  talked  with  them,  and  saith  unto 
them.  Be  of  good  cheer  :  it  is  I ;  be 
not  afraid. 


51  And  he  went  up  unto  them  into 
the  ship  ;  and  the  wind  ceased  ;  and 
they  were  sore  amazed  in  themselves 
beyond  measure,  and  wondered. 

52  For  they  considered  not  the 
miracle  of  the  loaves ;  for  their  heart 
was  hardened. 

53  And  when  they  had  passed  over, 
they  came  into  the  land  of  Gennes- 
aret,  and  drew  to  the  shore. 

54  And  when  they  were  come  out 
of  the  ship,  straightway  they  knew 
him, 

55  And  ran  through  that  whole 
region  round  about,  and  began  to  car- 
ry about  in  beds  those  that  were  sick, 
where  they  heard  he  was. 

56  And  whithersoever  he  entered, 
into  villages,  or  cities,  or  country, 
they  laid  the  sick  in  the  streets,  and 
besought  him  that  they  might  touch, 
if  it  were  but  the  border  of  his  gar- 
ment:  and  as  many  as  touched  him 
were  made  whole. 


SEC.  65.] 


THE    GOSPELS. 


245 


Lake  of  Galilee.     Gennesaret. 


LUKE. 


17 


JOHN. 
CH.  VI.   15-21. 
parted  again  into  a  mountain  himself 
alone. 

1()  And  when  even  was  now  come, 
his  disciples  went  down  unto  the  sea, 

17  And  entered  into  a  ship,  and 
went  over  the  sea  toward  Capernaum. 
And  it  was  now  dark,  and  Jesus  was 
not  come  to  them. 

18  And  the  sea  arose  by  reason  of 
a  great  wind  that  blew. 

19  So  when  they  had  rowed  about 
five  and  twenty  or  thirty  furlongs, 
they  see  Jesus  walking  on  the  sea, 
and  drawing  nigh  unto  the  ship  :  and 
they  were  afraid. 

20  But  he  saith  unto  them,  It  is  I ; 
be  not  afraid. 

21  Then  they  willingly  received 
him  into  the  ship  :  and  immediately 
the  ship  was  at  the  land  whither  they 
went. 


246 


HARMONY    OF 


[part  IV. 


^  66.  Our  Lord's  discourse  in  the  Synagogue  at  Capernaum. 


MATTHEW. 


MARK. 


John  vi.  25,  Rabhi^  when  earnest  thou  hither  ?]  This  seemingly  idle  inquiry  becomes 
important  as  a  note  of  veracity  in  the  narrator,  when  compared  with  the  account  of 
Matthew.  John  indeed  tells  us,  v.  18,  that  the  wind  blew  a  gale,  but  he  does  not  state 
from  what  quarter.  He  also  says  that  there  were  boats  from  Tiberias,  near  the  place 
where  the  miracle  of  bread  was  wrought,  v.  23,  but  this  does  not  at  all  explain  the 
inquiry  of  the  people  how  Jesus  came  to  Capernaum.  But  Matthew  states  that  "  the 
wind  was  contrary,"  that  is,  west,  Matth.  xiv.  22.  This  fact,  and  the  geographical 
position  of  the  places,  explains  the  whole.    The  miracle  was  wrought  near  Bethsaida, 


SEC.  66.] 


THE    GOSPELS. 


247 


Many  disciples  turn  back.     Peter's  profession  of  faith.     Capernaum. 


LUKE. 


JOHN. 

CH.  VI.    22-71.       CH.  VII.    1. 

22  The  day  following-,  when  the 
people  which  stood  on  the  other  side 
of  the  sea  saw  that  there  was  none 
other  boat  there,  save  that  one  where- 
into  his  disciples  were  entered,  and 
that  Jesus  went  not  with  his  disciples 
into  the  boat,  but  that  his  disciples 
were  gone  away  alone ; 

23  (Howbeit  there  came  other  boats 
from  Tiberias  nigh  unto  the  place 
where  they  did  eat  bread,  after  that 
the  Lord  had  given  thanks  : ) 

24  When  the  people  therefore  saw 
that  Jesus  was  not  there,  neither  his 
disciples,  they  also  took  shipping,  and 
came  to  Capernaum,  seeking  for 
Jesus. 

25  And  when  they  had  found  him 
on  the  other  side  of  the  sea,  they  said 
unto  him,  Rabbi,  when  earnest  thou 
hither  ? 

26  Jesus  answered  them  and  said, 
Verily,  verily,  I  say  unto  you.  Ye 
seek  me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat  of 
the  loaves,  and  were  filled. 

27  Labor  not  for  the  meat  which 
perisheth,  but  for  that  meat  which 
endureth  unto  everlasting  life,  which 
the  Son  of  man  shall  give  unto  you : 
for  him  hath  God  the  Father  sealed. 

28  Then  said  they  unto  him,  What 
shall  we  do,  that  we  might  work  the 
works  of  God  ? 

29  Jesus  answered  and  said  unto 
them,  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath 
sent. 

30  They  said  therefore  unto  him. 
What  sign  shewest  thou  then,  that 
we  may  see,  and  believe  thee  ?  what 
dost  thou  work  ? 

31  Our  fathers  did  eat  manna  in  the 


cm  the  east  side  of  the  lake.  The  people  saw  the  disciples  take  the  only  boat  which 
was  there,  and  depart  for  Capernaum,  which  was  on  the  west  side  of  the  lake,  and  saw 
that  Jesus  was  not  with  them.  In  the  ni^ht  it  blew  a  tempest  from  the  west.  In  the 
morning,  the  storm  being  over,  the  people  crossed  over  to  Capernaum  and  found  Jesus 
already  there.  Well  might  they  ask  him,  with  astonishment,  how  he  came  thither. 
For  though  there  were  boats  over  from  Tiberias,  which  was  also  on  the  west  side  of 
the  lake,  yet  he  could  not  have  returned  in  one  of  them,  for  the  wind  would  not  have 
permitted  them  to  cross  the  lake.    Blunt,  Veracity  of  the  Gospels,  sect.  i.  17. 


248 


HARMONY    OF 


[part  IV. 


^  66.  Our  Lord's  discourse  in  the  S5niagogue  at  Capernaum. 


MATTHEW. 


MARK. 


SEC.  66.] 


THE    GOSPELS. 


249 


Many  disciples  turn  back.     Peter's  profession  of  faith.     Capernaum. 


LUKE. 


JOHN, 
ex.  VI.  22-71.     OH.  VII.  1. 
desert ;    as  it  is  written,*   He  gave 
them  bread  from  heaven  to  eat. 

32  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you,  Moses 
gave  you  not  that  bread  from  heaven ; 
but  my  Father  giveth  you  the  true 
bread  from  heaven, 

33  For  the  bread  of  God  is  he 
which  Cometh  down  from  heaven,  and 
giveth  life  unto  the  world. 

34  Then  said  they  unto  him,  Lord, 
evermore  give  us  this  bread. 

35  And  Jesus  said  unto  them,  I  am 
the  bread  of  life  :  he  that  cometh  to 
me,  shall  never  hunger ;  and  he  that 
belie veth  on  me,  shall  never  thirst. 

36  But  I  said  unto  you,  That  ye 
also  have  seen  me,  and  believe  not. 

37  All  that  the  Father  giveth  me, 
shall  come  to  me  ;  and  him  that  com- 
eth to  me,  I  will  in  no  wise  cast  out. 

38  For  I  came  down  from  heaven, 
not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me. 

39  And  this  is  the  Father's  will 
which  hath  sent  me,  that  of  all  which 
he  hath  given  me,  I  should  lose 
nothing,  but  should  raise  it  up  again 
at  the  last  day. 

40  And  this  is  the  will  of  him  that 
sent  me,  that  every  one  which  seeth 
the  Son,  and  believeth  on  him,  may 
have  everlasting  life  :  and  I  will  raise 
him  up  at  the  last  day. 

41  The  Jews  then  murmured  at 
him,  because  he  said,  I  am  the  bread 
which  came  down  from  heaven. 

42  And  they  said,  Is  not  this  Jesus 
the  son  of  Joseph,  whose  father  and 
mother  we  know  ?  how  is  it  then  that 
he  saith,  I  came  down  from  heaven  ? 

43  Jesus  therefore  answered  and 
said  unto  them,  Murmur  not  among 
yourselves. 

44  No  man  can  come  to  me,  except 
the  Father  which  hath  sent  me  draw 
him  :  and  I  will  raise  him  up  at  the 
last  day. 

45  It  is  written  in  the  prophets,'' 
And  they  shall  be  all  taught  of  God. 
Every  man  therefore  that  hath  heard, 


*  Ps.  Ixxviii.  24.     Ex.  xvi.  15. 


*>  Isa.  liv.  13.    Jer.  xxxi.  33,  seq. 


250 


HARMONY    OF 


[part    IV. 


^  66.  Our  Lord's  discourse  in  the  Synagogue  at  Capernaum. 


MATTHEW. 


MARK. 


SEC.  66.] 


THE    GOSPELS. 


251 


Many  disciples  turn  back.     Peter's  profession  of  faith.     Capernaum. 


LUKE. 


\ 


JOHN. 
CH.  VI.  22-71.     CH.  VII.  1. 
and  hath  learned  of  the  Father,  Com- 
eth unto  me. 

46  Not  that  any  man  hath  seen  the 
Father,  save  he  which  is  of  God,  he 
hath  seen  the  Father. 

47  Verily,  verily,  I  say  unto  you, 
He  that  believeth  on  me  hath  ever- 
lasting life. 

48  I  am  that  bread  of  life.* 

49  Your  fathers  did  eat  manna  in 
the  wilderness,  and  are  dead. 

50  This  is  the  bread  which  cometh 
down  from  heaven,  that  a  man  may 
eat  thereof,  and  not  die. 

51  I  am.  the  living-  breaxi  which 
came  down  from  heaven  :  if  any  man 
eat  of  this  bread,  he  shall  live  for 
ever :  and  the  bread  that  I  will  give 
is  my  flesh,  which  I  will  give  for  the 
life  of  the  world- 

52  The  Jews  therefore  strove  among 
themselves,  saying.  How  can  this  man 
give  us  his  flesh  to  eat  ? 

53  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you.  Except 
ye  eat  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  ye  have  no  life  in 
you. 

54  Whoso  eateth  my  flesh,  and 
drinketh  my  blood,  hath  eternal  life  ; 
and  I  will  raise  him  up  at  the  list 
day. 

55  For  my  flesh  is  meat  indeed, 
and  my  blood  is  drink  indeed. 

56  He  that  eateth  my  flesh,  and 
drinketh  my  blood,  dwelleth  in  me, 
and  I  in  him. 

57  As  the  living  Father  hath  sent 
me,  and  I  live  by  the  Father  :  so  he 
that  eateth  me,  even  he  shall  live  by 
me. 

58  This  is  that  bread  which  came 
down  from  heaven  :  not  as  your  fathers 
did.  eat  manna,  and  are  dead :  he 
that  eateth  of  this  bread  shall  live  for 
ever. 

59  These  things  said  he  in  the  syna- 
gogue, as  he  taught  in  Capernaum. 

60  Many  therefore  of  his  disciples, 
when  they  had  heard  this,  said.  This 
is  a  hard  saying  ;  who  can  hear  it  ? 


Ex.  xvi.  15. 


252 


HARMONY    OF 


[part    IV. 


§  66.  Our  Lord's  discourse  in  the  Synagogue  at  Capernaum. 


MATTHEW. 


MARK. 


John  vi.  66,  went  back.]  The  truth  of  the  Gospels  has  been  argued  from  the  confes- 
sions they  contain.  On  this  verse  Paley  asks,  "  Was  it  the  part  of  a  writer,  who  dealt 
in  suppression  and  disguise,  to  put  down  this  anecdote  ?  "    Evid.  255. 

John  vi.  70,  a  devil.]  The  admission  oi  Judas  Iscariot  into  the  domestic  and  confi- 
dential circle  of  our  Lord,  was  the  result  of  profoxmd  and  even  of  divine  wisdom.  It 
showed  that  Jesus  was  willing  to  throw  open  his  most  secret  actions,  discourses,  and 


66.] 


THE    GOSPELS. 


253 


Many  disciples  turn  back.     Peter's  profession  of  faith.     Capernaum. 


LUKE. 


JOHN. 
CH.  VI.  22-71.     CH.  VII.  1. 

61  When  Jesus  knew  in  himself 
that  his  disciples  murmured  at  it,  he 
said  unto  them,  Doth  this  offend  you  ? 

62  What  and  if  ye  shall  see  the 
Son  of  man  ascend  up  where  he  was 
before  ? 

63  It  is  the  Spirit  that  quickeneth ; 
the  flesh  profiteth  nothing  :  the  words 
that  I  speak  unto  you,  they  are  spirit, 
and  they  are  life. 

64  But  there  are  some  of  you  that 
believe  not.  For  Jesus  knew  from 
the  beginning  who  they  were  that 
believed  not,  and  who  should  betray 
him. 

65  And  he  said.  Therefore  said  I 
unto  you,  that  no  man  can  come  unto 
me,  except  it  were  given  unto  him  of 
my  Father. 

66  From  that  time  many  of  his  dis- 
ciples went  back,  and  walked  no  more 
with  him. 

67  Then  said  Jesus  unto  the  twelve, 
Will  ye  also  go  away  ? 

68  Then  Simon  Peter  answered 
him.  Lord,  to  whom  shall  we  go  ? 
thou  hast  the  words  of  eternal  life. 

69  And  we  believe,  and  are  sure 
that  thou  art  that  Christ,  the  Son  of 
the  living  God. 

70  Jesus  answered  them.  Have  not 
I  chosen  you  twelve,  and  one  of  you 
is  a  devil  ? 

71  He  spake  of  Judas  Iscariot  the 
son  of  Simon :  for  he  it  was  that 
should  betray  him,  being  one  of  the 
twelve. 

CH.    VII. 

After  these  things  Jesus  walked 
in  Galilee ;  for  he  would  not  walk  in 
Jewry,  because  the  Jews  sought  to 
kill  him. 


views,  not  merely  to  his  devoted  friends,  but  to  a  sagacious  and  hardened  enemy.  If 
Judas  had  ever  discovered  the  least  fault  in  the  character  or  conduct  of  Jesus,  he  cer- 
tainly would  have  disclosed  it; — he  would  not  have  publicly  confessed  that  he  had 
betrayed  innocent  blood,  and  have  sunk  down  in  insupportable  anguish  and  despair. 
See  Tappan's  Lect.  on  Eccl.  Hist.  ii. 


PART    V. 


FROM     OUR    LORD'S     THIRD    PASSOVER, 


UNTIL    HIS 


FINAL    DEPARTURE    FROM    GALILEE, 


AT    THE 


FESTIVAL  OF  TABERNACLES. 


Time.     Six  months. 


256 


HARMONY    OF 


[part  v. 


^  67.  Our  Lord  justifies  his  Disciples  for  eating  with 


MATTHEW. 

CH.  XV.      1  -20. 

Then  came  to  Jesus  scribes  and 
Pharisees,  which  were  of  Jerusalem, 
saying, 

2  Why  do  thy 'disciples  transgress 
the  tradition  of  the  elders?  for  they 
wash  not  their  hands  when  they  eat 
bread. 


3  But  he  answered  and  said  unto 
them.  Why  do  ye  also  trangress 
the  commandment  of  God  by  your 
tradition  ? 

4  For  God  commanded,*  saying. 
Honour  thy  father  and  mother  :  and, 
He  that  curseth  father  or  mother,  let 
him  die  the  death. 

6  But  ye  say.  Whosoever  shall  say 
to  his  father  or  his  mother.  It  is  a 
gift,  by  whatsoever  thou  mightest  be 
profited  by  me  ; 

6  And  honour  not  his  father  or  his 
mother,  he  shall  be  free.  Thus  have 
ye  made  the  commandment  of  God  of 
none  effect  by  your  tradition. 

7  Ye  hypocrites,  well  did  Esaias 
prophesy  of  you,^  saying, 

8  This  people  draweth  nigh  unto 
me  with  their  mouth,  and  honoureth 
me  with  their  lips  ;  but  their  heart  is 
far  from  me. 

9  But  in  vain  they  do  worship  me, 
teaching  for  doctrines  the  command- 
ments of  men. 


MARK. 
CH.  VII.     1-23. 
Then  came  together  unto  him  the 
Pharisees,  and  certain  of  the  scribes, 
which  came  from  Jerusalem. 

2  And  when  they  saw  some  of  his 
disciples  eat  bread  with  defiled  (that 
is  to  say,  with  unwashen)  hands,  they 
found  fault. 

3  For  the  Pharisees,  and  all  the 
Jews,  except  they  wash  their  hands 
oft,  eat  not,  holding  the  tradition  of 
the  elders. 

4  And  when  they  come  from  the 
market,  except  they  wash,  they  eat 
not.  And  many  other  things  there  be, 
which  they  have  received  to  hold,  as 
the  washing  of  cups,  and  pots,  and 
brazen  vessels,  and  tables. 

5  Then  the  Pharisees  and  scribes 
asked  him,  Why  walk  not  thy  disci- 
ples according  to  the  tradition  of  the 
elders,  but  eat  bread  with  unwashen 
hands  ? 

6  He  answered  and  said  unto  them, 
Well  hath  Esaias  prophesied  of  you 
hypocrites,  as  it  is  written.  This  peo- 
ple honoureth  me  with  their  lips,  but 
their  heart  is  far  from  me. 

7  Howbeit,  in  vain  do  they  worship 
me,  teaching  for  doctrines  the  com- 
mandments of  men. 

8  For,  laying  aside  the  command- 
ment of  God,  ye  hold  the  tradition  of 
men,  as  the  washing  of  pots  and 
cups  :  and  many  other  such  like  things 
ye  do. 

9  And  he  said  unto  them,  Full  well 
ye  reject  the  commandment  of  God, 
that  ye  may  keep  your  own  tradition. 

10  For  Moses  said.  Honour  thy 
father  and  thy  mother ;  and.  Whoso 
curseth  father  or  mother,  let  him  die 
the  death  : 

11  But  ye  say.  If  a  man  shall  say 
to  his  father  or  mother,  It  is  Corban, 
that  is  to  say,  a  gift,  by  whatsoever 
thou  mightest  be  profited  by  me  ;  he 
shall  be  free. 


•  Ex.  XX.  12.    Ex.  xxi.  17.    Deut.  v.  16. 


b  Is.  xxix.  13. 


Matth.  XV.  2,  the  tradition  of  the  elders.]    See  Appendix  No.  2. 
Mark  vii.  3,  4.]    Matthew  was  not  only  a  Jew  himself,  but  it  is  evident,  from  the 
whole  structure  of  his  Gospel,  especially  from  his  numerous  references  to  the  Old  Tes- 


SEC.  67.]  THE    GOSPELS.  257 

nnwashen  hands.     Pharisaic  traditions.     Capernaum. 


LUKE. 


JOHJS 


lament,  that  he  wrote  for  Jewish  readers.  Paley.  But  the  explanation  here  given  by 
Mark  is  an  additional  evidence  of  the  fact  asserted  by  Jerome  and  Clement  of  Alexan- 
dria, that  he  wrote  at  Rome,  for  the  benefit  chiefly  of  the  converts  of  that  nation. 


ms 


HARMONY    OF 


[part  v. 


^  67.  Our  Lord  justifies  his  Disciples  for  eating  with 


MATTHEW. 

CH.  XV.     1-20. 


10  And  he  called  the  multitude, 
and  said  unto  them,  Hear,  and  under- 
stand : 

11  Not  that  which  goeth  into  the 
mouth  defileth  a  man  ;  but  that  which 
Cometh  out  of  the  mouth,  this  defileth 
a  man. 

12  Then  came  his  disciples,  and 
said  unto  him,  Knowest  thou  that  the 
Pharisees  were  offended  after  they 
heard  this  saying  ? 

13  But  he  answered  and  said.  Every 
plant,  which  my  heavenly  Father  hath 
not  planted,  shall  be  rooted  up. 

14  Let  them  alone :  they  be  blind 
leaders  of  the  blind.  And  if  the  blind 
lead  the  blind,  both  shall  fall  into  the 
ditch, 

15  Then  answered  Peter  and  said 
unto  him.  Declare  unto  us  this  par- 
able. 

16  And  Jesus  said.  Are  ye  also  yet 
without  understanding  ? 

17  Do  not  ye  yet  understand,  that 
whatsoever  entereth  in  at  the  mouth 
goeth  into  the  belly,  and  is  cast  out 
into  the  draught? 

18  But  those  things  which  proceed 
out  of  the  mouth  come  forth  from  the 
heart ;  and  they  defile  the  man. 

19  For  out  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness, 
blasphemies : 

20  These  are  tJie  things  which  de- 
file a  man  :  but  to  eat  with  unwashen 
hands  defileth  not  a  man. 


MARK. 
CH.  VII.    1-23. 

12  And  ye  suffer  him  no  more  to 
do  aught  for  his  father  or  his  mother  ; 

13  Making  the  word  of  God  of 
none  effect  through  your  tradition, 
which  ye  have  delivered  :  and  many 
such  like  things  do  ye. 

14  And  when  he  had  called  all  the 
people  unto  him,  he  said  unto  them, 
Hearken  unto  me  every  one  of  you, 
and  understand. 

15  There  is  nothing  from  without 
a  man,  that  entering  into  him,  can 
defile  him:  but  the  things  which 
come  out  of  him,  those  are  they  that 
defile  the  man. 

16  If  any  man  have  ears  to  hear^ 
let  him  hear. 


17  And  when  he  was  entered  into 
the  house  from  the  people,  his  disci- 
ples asked  him  concerning  the  para- 
ble. 

18  And  he  saith  unto  them,  Are  ye 
so  without  understanding  also  1  Do 
ye  not  perceive,  that  whatsoever  thing 
from  without  entereth  into  the  man,  it 
cannot  defile  him : 

19  Because  it  entereth  not  into  his 
heart,  but  into  the  belly,  and  goeth 
out  into  the  draught,  purging  all 
meats? 

20  And  he  said.  That  which  com- 
eth  out  of  the  man,  that  defileth  the 
man. 

21  For  from  within,  out  of  the 
heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders, 

22  Thefts,  covetousness,  wicked- 
ness, deceit,  lasciviousness,  an  evil 
eye,  blasphemy,  pride,  foolishness ; 

23  All  these  evil  things  come  from 
within,  and  defile  the  man. 


§  68.  The  daughter  of  a  Syrophenician  woman 


CH.  XV.   21-28. 
21  Then  Jesus  went  thence,  and 
departed  into  the  coasts  of  Tyre  and 
Sidon . 


CH.  VII.   24-30. 
24  And  from  thence  he  arose,  and 
went  into  the  borders  of  Tyre  and 
!  Sidon,  and  entered  into  a  house,  and 


SEC.  67,  68.]  THE    GOSPELS.  259 

unwashen  hands.     Pharisaic  traditions.      Capernaum. 


LUKE. 


JOHN. 


is  healed.     Region  of  Tyre  and  Sidon. 


260 


HARMONY    OF 


[part  v. 


^  68.    The  daughter  of  a  Syrophenician  woman 


MATTHEW. 
en.  XV.   21-28. 

22  And  behold,  a  woman  of  Ca- 
naan came  out  of  the  same  coasts, 
and  cried  unto  him,  saying,  Have 
mercy  on  me,  O  Lord,  thou  son  of 
David ;  my  daughter  is  grievously 
vexed  with  a  devil. 

23  Bat  he  answered  her  not  a 
word.  And  his  disciples  came  and 
besought  him,  saying,  Send  her  away ; 
for  she  crieth  after  us. 

24  But  he  answered  and  said,  I 
am  not  sent  but  unto  the  lost  sheep 
of  the  house  of  Israel. 

25  Then  came  she  and  worshipped 
him,  saying.  Lord,  help  me. 

26  But  he  answered  and  said.  It  is 
not  meet  to  take  the  children's  bread 
and  to  cast  it  to  dogs. 

27  And  she  said.  Truth,  Lord  :  yet 
the  dogs  eat  of  the  crumbs  which  fall 
from  their  master's  table. 

28  Then  Jesus  answered  and  said 
unto  her,  O  woman,  great  is  thy 
faith :  be  it  unto  thee  even  as  thou 
wilt.  And  her  daughter  was  made 
whole  from  that  very  hour. 


MARK. 
OH.  vii.    24-30. 
would  have  no  man  know  it :  but  he 
could  not  be  hid. 

25  For  a  certain  woman,  whose 
young  daughter  had  an  unclean  spirit, 
heard  of  him,  and  came  and  fell  at  his 
feet : 

26  (The  woman  was  a  Greek,  a 
Syrophenician  by  nation,)  and  she  be- 
sought him  that  he  would  cast  forth 
the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her.  Let  the 
children  first  be  filled:  for  it  is  not 
meet  to  take  the  children's  bread,  and 
to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said 
unto  him,  Yes,  Lord  :  yet  the  dogs 
under  the  table  eat  of  the  children's 
crumbs. 

29  And  he  said  unto  her,  For  this 
saying,  go  thy  way  ;  the  devil  is  gone 
out  of  thy  daughter. 

30  And  when  she  was  come  to  her 
house,  she  found  the  devil  gone  out, 
and  her  daughter  laid  upon  the  bed. 


§  69.  A  deaf  and  dumb  man  healed  ;  also  many  others. 


CH.  XV.   29-38. 

29  And  Jesus  departed  from  thence, 
and  came  nigh  unto  the  sea  of  Gali- 
lee ;  and  went  up  into  a  mountain,  and 
sat  down  there. 

30  And  great  multitudes  came  un- 
to him,  having  with  them  those  that 
were  lame,  blind,  dumb,  maimed,  and 
many  others,  and  cast  them  down  at 
Jesus'  feet ;  and  he  healed  them  : 


CH.  VII.  31-37.    CH.  VIII.  1-9. 

31  And  again  departing  from  the 
coasts  of  Tyre  and  Sidon,  he  came 
unto  the  sea  of  Galilee,  through  the 
midst  of  the  coasts  of  Decapolis. 

32  And  they  bring  unto  him  one 
that  was  deaf,  and  had  an  impediment 
in  his  speech  ;  and  they  beseech  him 
to  put  his  hand  upon  him. 

33  And  he  took  him  aside  from  the 
multitude,  and  put  his  fingers  into 
his  ears,  and  he  spit,  and  touched  his 
tongue : 

34  And  looking  up  to  heaven,  he 
sighed,  and  saith  unto  him,  Ephpha- 
tha,  that  is,  Be  opened. 

35  And  straightway  his  ears  were 


Mark  vii.  26,  Syrophenic'an.]  Mark  designates  the  woman  by  the  country  where 
she  dwelt ;  Matthew  calls  her  a  woman  of  Canaan,  because  of  the  people  to  whom  she 
belonged.  Thus  they  do  not  contradict  each  other.  The  treatment  of  this  woman  by 
our  Lord  has  been  the  subject  of  remark,  as  evasive  and  insincere.  But  it  was  far 
otherwise.  He  had  a  twofold  object ;  to  call  the  attention  of  his  disciples  to  the  fact 
of  her  being  a  foreigner,  in  order  to  show  them  that  his  ministry,  though  primarily  and 
chiefly  to  the  Jews,  was  in  truth  designed  for  the  benefit  of  the  Gentiles  also  ;•  and  to 


SEC.  68,  69.] 


THE    GOSPELS. 


261 


is  healed.     Region  of  Tyre  and  Sidon, 


LUKE. 


JOHN. 


Four  thousand  are  fed.     The  Decapolis. 


draw  out,  as  it  were,  the  great  faith  of  the  woman,  in  order  to  teach  them  the  eflect  of 
faithful  and  persevering  supplication.  To  attain  these  objects,  he  took  the  direct  and 
most  obvious  method.  In  this  instance  also,  as  in  those  of  the  centurion,  (Matth. 
viii.  5-13,)  and  of  the  Samaritan  leper,  (Luke  xvii.  16-18,)  he  indicated  that  the 
gospel  would  be  more  readily  received  by  the  Gentiles  than  by  the  Jews.  See  A. 
Clarke,  in  lac.    Newcome,  Obs.  on  our  Lord,  p.  165. 

18 


262 


HARMONY    OF 


[part  v. 


§  69.  A  deaf  and  dumb  man  healed ;  also  many  others. 


MATTHEW. 
CH.  XV.   29  -  38. 


31  Insomuch  that  the  multitude 
wondered,  when  they  saw  the  dumb 
to  speak,  the  maimed  to  be  whole,  the 
lame  to  walk,  and  the  blind  to  see  : 
and  they  glorified  the  God  of  Israel. 

32  Then  Jesus  called  his  disciples 
unto  him,  and  said,  I  have  compassion 
on  the  multitude,  because  they  con- 
tinue with  me  now  three  days,  and 
have  nothing  to  eat :  and  I  will  not 
send  them  away  fasting,  lest  they 
faint  in  the  way. 


33  And  his  disciples  say  unto  him. 
Whence  should  we  have  so  much 
bread  in  the  wilderness,  as  to  fill  so 
great  a  multitude  1 

34  And  Jesus  saith  unto  them.  How 
many  loaves  have  ye  ?  And  they  said, 
Seven,  and  a  few  little  fishes. 

35  And  he  commanded  the  multi- 
tude to  sit  down  on  the  ground. 

36  And  he  took  the  seven  loaves 
and  the  fishes,  and  gave  thanks,  and 
brake  them,  and  gave  to  his  disciples, 
and  the  disciples  to  the  multitude. 


37  And  they  did  all  eat,  and  were 
filled  :  and  they  took  up  of  the  broken 
meat  that  was  left  seven  baskets  full. 

38  And  they  that  did  eat  were  four 
thousand  men,  besides  women  and 
children. 


MARK. 
CH.  VII.  24-37.     CH.  VIII.  1-9. 
opened,  and  the  string  of  his  tongue 
was  loosed,  and  he  spake  plain. 

36  And  he  charged  them  that  they 
should  tell  no  man  :  but  the  more  he 
charged  them,  so  much  the  more  a 
great  deal  they  published  it ; 

37  And  were  beyond  measure  as- 
tonished, saying.  He  hath  done  all 
things  well ;  he  maketh  both  the  deaf 
to  hear,  and  the  dumb  to  speak. 

CH.    VIII. 

In  those  days  the  multitude  being 
very  great,  and  having  nothing  to  eat, 
Jesus  called  his  disciples  unto  him, 
and  saith  unto  them, 

2  I  have  compassion  on  the  mul- 
titude, because  they  have  now  been 
with  me  three  days,  and  have  nothing 
to  eat  : 

3  And  if  I  send  them  away  fasting 
to  their  own  houses,  they  will  faint  by 
the  way  :  for  divers  of  them  came 
from  far. 

4  And  his  disciples  answered  him, 
From  whence  can  a  man  satisfy  these 
men  with  bread  here  in  the  wilderness? 

5  And  he  asked  them,  How  many 
loaves  have  ye?  And  they  said, 
Seven. 

6  And  he  commanded  the  people  to 
sit  down  on  the  ground  :  and  he  took 
the  seven  loaves,  and  gave  thanks, 
and  brake,  and  gave  to  his  disciples 
to  set  before  them ;  and  they  did  set 
them  before  the  people. 

7  And  they  had  a  few  small  fishes  : 
and  he  blessed,  and  commanded  to  set 
them  also  before  them. 

.  8  So  they  did  eat,  and  were  filled  : 
and  they  took  up  of  the  broken  meat 
that  was  left,  seven  baskets. 

9  And  they  that  had  eaten  were 
about  four  thousand  :  and  he  sent 
them  away. 


^  70.  The  Pharisees  and  Sadducees  again 


CH.  XV.    39.      CH.  XVI.  1-4. 

39  And  he  sent  away  the  multi- 
tude, and  took  ship,  and  came  into 
the  coasts  of  Magdala. 


CH.  VIII.    10-12. 
10  And  straightway  he  entered  into 
a  ship  with  his  disciples,  and  came 
into  the  parts  of  Dalmanutha. 


Matth.  XV.  39,  Magdala.']    Cellarius  and  Lightfoot  thiok  that  Dalmanutha  and 
Magdala  were  neighboring  towns.    See  Calmet,  voc.  Dalmanutha.    It  is  probable  that 


SEC.  69, 70.] THE    GOSPELS.  263 

Four  thousand  are  fed.      The  Decapolis. 


LUKE. 


JOHN. 


require  a  sign.     Near  Magdala. 


Dalmanutha  and  Magdala  were  in  Gaulanitis,  towards  the  southeast  part  of  the  lake. 
See  Matth.  xv.  21  :  Mark  vii.  24.    Newcome. 


264 


HARMONY    OF 


[part  v. 


^  70.  The  Pharisees  and  Sadducees  again 


MATTHEW. 

CH.    XVI.     1-4. 

The  Pharisees  also  with  the  Sad- 
ducees came,  and,  tempting,  desired 
him  that  he  would  show  them  a  sign 
from  heaven. 

2  He  answered  and  said  unto 
them,  When  it  is  evening,  ye  say,  It 
will  be  fair  weather  :  for  tlie  sky  is 
red. 

3  And  in  the  morning.  It  will  he 
foul  weather  to-day  :  for  the  sky  is 
red  and  lowering.  O  ye  hypocrites, 
ye  can  discern  the  face  of  the  sky  ; 
but  can  ye  not  discern  the  signs  of  the 
times  ? 

4  A  wicked  and  adulterous  genera- 
tion seeketh  after  a  sign ;  and  there 
shall  no  sign  be  given  imto  it,  but  the 
sign  of  the  prophet  Jonas. 


MARK. 
CH.  VIII.    10-12. 
11  And  the  Pharisees  came  forth, 
and  began  to  question  with  him,  seek- 
ing of  him  a  sign  from  heaven,  tempt- 
ing him. 


12  And  he  sighed  deeply  in  his 
spirit,  and  saith,  Why  doth  this  gen- 
eration seek  after  a  sign?  Verily  I 
say  unto  you.  There  shall  no  sign  be 
given  unto  this  generation. 


^71.  The  disciples  cautioned  against  the  leaven 


CH.  XVI.    4-12. 

4  And  he  left  them,  and  departed. 

5  And  when  his  disciples  were 
come  to  the  other  side,  they  had  for- 
gotten to  take  bread. 


6  Then  Jesus  said  unto  them, 
Take  heed  and  beware  of  the  leaven 
of  the  Pharisees  and  of  the  Saddu- 
cees. 

7  And  they  reasoned  among  them- 
selves, saying,  ll  is  because  we  have 
taken  no  bread. 

8  Which  when  Jesus  perceived,  he 
said  unto  them,  O  ye  of  little  faith, 
why  reason  ye  among  yourselves,  be- 
cause ye  have  brought  no  bread  ? 


9  Do  ye  not  yet  understand,  neither 
remember  the  five  loaves  of  the  five 
thousand,  and  how  many  baskets  ye 
took  up  1 

10  Neither  the  seven  loaves  of  the 
foiir  thousand,  and  how  many  baskets 
ye  took  up  ? 


CH.  VIII.    13-21. 

13  And  he  left  them,  and  entering 
into  the  ship  again,  departed  to  the 
other  side. 

14  Now  the  disciples  had  forgotten 
to  take  bread,  neither  had  they  in  the 
ship  with  them  more  than  one  loaf. 

15  And  he  charged  them,  saying, 
Take  heed,  beware  of  the  leaven  of 
the  Pharisees,  and  of  the  leaven  of 
Herod. 

16  And  they  reasoned  among  them- 
selves, saying.  It  is  because  we  have 
no  bread. 

17  And  when  Jesus  knew  it,  he 
saith  unto  them,  Why  reason  ye,  be- 
cause ye  have  no  bread  ?  perceive  ye 
not  yet,  neither  understand  ?  have  ye 
your  heart  yet  hardened  ? 

18  Having  eyes,  see  ye  not?  and 
having  ears,  hear  ye  not  ?  and  do  ye 
not  remember? 

19  When  I  brake  the  five  loaves 
among  five  thousand,  how  many  bas- 
kets full  of  fragments  took  ye  up? 
They  say  unto  him.  Twelve. 

20  And  when  the  seven  among  four 
thousand,  how  many  baskets  full  of 
fragments  took  ye  up  ?  And  they  said, 
Seven. 


Matth.  xvi.  9,  10.]  Our  Lord's  words,  Matth.  xvi.  9,  10,  and  Mark  viii.  19,  20,  are 
the  same  in  substance,  though  difierently  modified.  The  evangelists  are  not  scrupu- 
lous in  adhering  to  the  precise  words  used  by  Christ.    They  often  record  them  in  a 


SEC.  70,  71.] 


THE    GOSPELS. 


265 


require  a  sign.     Near  Magdala. 


LUKE. 


JOHN, 


of  the  Pharisees,  &c.     N.  E.  coast  of  the  lake  of  Galilee. 


general  manner,  non  numerantes,  sed  tanquam  appendentes  ;  regarding  their  purport, 
and  not  superstitiously  detailing  them.  However,  in  this  place,  after  uttering  what 
Matthew  relates,  Jesus  may  have  asked  the  questions  recorded  by  Mark.    Nkwcomb. 


266 


HARMONY   OF 


[part 


^71.  The  disciples  cautioned  against  the  leaven 


MATTHEW. 
CH.  XVI.    4-  12. 

11  How  is  it  that  ye  do  not  under- 
stand that  1  spake  it  not  to  you  con- 
cerning bread,  that  ye  should  beware 
of  the  leaven  of  the  Pharisees  and  of 
the  Sadducees  1 

12  Then  understood  they  how  that 
he  bade  them  not  beware  of  the  leaven 
of  bread,  but  of  the  doctrine  of  the 
Pharisees  and  of  the  Sadducees. 


MARK. 
CH.  VIII.    13-21. 
21  And  he  said  unto  them,  How 
it  that  ye  do  not  understand? 


§  72.  A  blind  man  healed. 


CH.  VIII.    22-26. 

22  And  he  cometh  to  Bethsaida  ; 
and  they  bring  a  blind  man  unto  him, 
and  besought  him  to  touch  him. 

23  And  he  took  the  blind  man  by 
the  hand,  and  led  him  out  of  the 
town ;  and  when  he  had  spit  on  his 
eyes,  and  put  his  hands  upon  him,  he 
asked  him  if  he  saw  aught. 

24  And  he  looked  up,  and  said,  I 
see  men  as  trees  walking. 

25  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made  him 
look  up  :  and  he  was  restored,  and 
saw  every  man  clearly.  - 

26  And  he  sent  him  away  to  his 
house,  saying.  Neither  go  into  the 
town,  nor  tell  it  to  any  in  the  town. 


^  73.  Peter  and  the  others  again  profess  their 


CH.  XVI.    13-20. 

13  When  Jesus  came  into  the 
coasts  of  Cesarea  Philippi,  he  asked 
his  disciples,  saying.  Whom  do  men 
say  that  I,  the  fc5on  of  man,  am  ? 

14  And  they  said.  Some  say  that 
thou  art  John  the  Baptist :  some, 
Elias ;  and  others,  Jeremias,  or  one 
of  the  prophets. 

15  He  saith  unto  them,  But  whom 
say  ye  that  I  am  ? 

16  And  Simon  Peter  answered  and 
said.  Thou  art  the  Christ,  the  Son  of 
the  living  God. 

17  And  Jesus  answered  and  said 
unto   him,  Blessed  art  thou,  Simon 


CH.  v^iii.   27-30. 

27  And  Jesus  went  out,  and  his 
disciples,  into  the  towns  of  Cesarea 
Philippi  :  and  by  the  way  he  asked 
his  disciples,  saying  unto  them,  Whom 
do  men  say  that  I  am  ? 

28  And  they  answered,  John  the 
Baptist :  but  some  say^  Elias ;  and 
others,  One  of  the  prophets. 

29  And  he  saith  unto  them.  But 
whom  say  ye  that  I  am  ?  And  Peter 
answereth  and  saith  unto  him,  Thou 
art  the  Christ. 


Mark  viii.  23,  oxd  of  the  town.'\  The  notice  of  this  circumstance  affords  a  proof  of 
the  veracity  of  the  evangelist ;  for  he  barely  states  a  fact  having  no  apparent  connec- 
tion with  any  other  in  his  narrative.    The  reason  of  it  is  found  in  facts  stated  by  the 


SEC.  71,72,73.] 


THE    GOSPELS. 


267 


of  the  Pharisees,  &c.     N.  E.  coast  of  the  lake  of  Galilee. 


LUKE. 


JOHN. 


Bethsaida.     (Julias.) 


faith  in  Christ.     Region  of  Cesarea  Philippi 


CH.  IX.    18-21. 

18  And  it  came  to  pass,  as  he  was 
alone  praying,  his  disciples  were  with 
him;  and  he  asked  them,  saying, 
Whom  say  the  people  that  I  am  ? 

19  They,  answering,  said,  John  the 
tist ;    but   some   say,    Elias ;  and 

others    say,    That    one    of   the    old 
prophets  is  risen  again. 

20  He  said  unto  them.  But  whom 
say  ye  that  I  am?  Peter,  answering, 
said,  The  Christ  of  God. 


other  evangelists.  The  people  of  Bethsaida  had  already  witnessed  the  miracles  of  our 
Lord,  but  these  only  served  to  increase  their  rage  against  him  ;  and  they  were  there- 
fore abandoned  to  the  consequences  of  their  unbelief.     Matth.  xi.  21. 


268 


HARMONY   OF 


[part 


^  73.  Peter  and  the  others  again  profess  their 


MATTHEW. 

CH.  XVI.    13-20. 

Bar-jona  :    for  flesh   and   blood  hath 

not    revealed   it  unto   thee,   but  my 

Father  which  is  in  heaven. 

18  And  I  say  also  unto  thee,  That 
thou  art  Peter,  and  upon  this  rock  I 
will  build  my  church  :  and  the  gates 
of  hell  shall  not  prevail  agaiiist  it. 

19  And  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven  :  and 
whatsoever  thou  shalt  bind  on  earth, 
shall  be  bound  in  heaven  ;  and  what- 
soever thou  shalt  loose  on  earth,  shall 
be  loosed  in  heaven. 

20  Then  charged  he  his  disciples 
that  they  should  tell  no  man  that  he 
was  Jesus  the  Christ. 


MARK. 
CH.  vm.  27-30. 


30  And  he  charged  them  that  they 
should  tell  no  man  of  him. 


^  74.  Our  Lord  foretells  his  own  death  and  resurrection, 


CH.  XVI.    21-28. 

21  From  that  time  forth  began  Je- 
sus to  shew  unto  his  disciples,  how 
that  he  must  go  unto  Jerusalem,  and 
suffer  many  things  of  the  elders,  and 
chief  priests,  and  scribes,  and  be 
killed,  and  be  raised  again  the  third 
day. 

22  Then  Peter  took  him,  and  be- 
gan to  rebuke  him,  saying.  Be  it  far 
from  thee.  Lord:  this  shall  not  be 
unto  thee. 

23  But  he  turned,  and  said  unto 
Peter,  Get  thee  behind  me,  Satan; 
thou  art  an  oflfence  unto  me  :  for  thou 
savourest  not  the  things  that  be  of 
God,  but  those  that  be  of  men. 

24  Then  said  Jesus  unto  his  disci- 
ples, If  any  man  w^ll  come  after  me, 
let  him  deny  himself,  and  take  up  his 
cross,  and  follow  me. 


CH.  VIII.  31-38.     CH.  IX.  1. 

31  And  he  began  to  teach  them, 
that  the  Son  of  man  must  suffer  many 
things,  and  be  rejected  of  the  elders, 
and  of  the  chief  priests,  and  scribes, 
and  be  killed,  and  after  three  days 
rise  again. 

32  And  he  spake  that  saying  open- 
ly. And  Peter  took  him,  and  began 
to  rebuke  him. 


33  But  when  he  had  turned  about, 
and  looked  on  his  disciples,  he  rebuked 
Peter,  saying.  Get  thee  behind  me, 
Satan :  for  thou  savourest  not  the 
things  that  be  of  God,  but  the  things 
that  be  of  men. 

54  And  when  he  had  called  the 
people  unto  him,  with  his  disciples 
also,  he  said  unto  them.  Whosoever 
will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow 
me. 


Matth.  xvi,  21,  the  third  day.']  The  phrase  three  days  and  three  nights  is  equiva- 
lent to  three  days,  three  natural  days  of  twenty-four  hours.  Gen.  i.  5  ;  Dan.  viii.  14. 
Comp.  Gen.  vii.  4.  17. 

(It  is  a  received  rule  among  the  Jews,  that  a  part  of  a  day  is  put  for  the  lohole ;  so 
that  whatsoever  is  done  in  any  part  of  the  day,  is  properly  said  to  be  done  that  day. 
1  Kings  XX.  29  ;  Esth.  iv.  16.  "When  eight  days  were  accomplished  for  the  circum- 
cision of  the  child,"  &c.  Yet  the  day  of  his  birth  and  of  bis  circumcision  were  two  of 
these  eight  days.     Whitby,  quoted  by  Scott,  on  Matth.  xii.  40.) 

Grotius  establishes  this  way  of  reckoning  the  parts  of  the  £rst  and  third  days  for 
two  days,  by  Aben  Ezra  on  Lev.  xii.  3. 


SEC.  73,  74.] 


THE    GOSPELS. 


269 


faith  in  Christ.     Region  of  Cesarea  Philippi. 


LUKE. 
CH.  IX.    18-21. 


21  And  he  straitly  charged  them, 
and  commanded  them  to  tell  no  man 
that  thing. 


JOHN. 


and  the  trials  of  his  followers.     Region  of  Cesarea  Philippi. 

CH.  IX.  22-27. 
22  Saying,  The  Son  of  man  must 
suffer  many  things,  and  be  rejected 
of  the  elders,  and  chief  priests,  and 
scribes,  and  be  slain,  and  be  raised 
the  third  day. 


23  And  he  said  to  them  all.  If  any 
man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  daily, 
and  follow  me. 


(In  proof  that  the  phrase  "  o/l^er  three  days,"  is  sometimes  equivalent  to  "on  the 
third  day,'^  compare  Deut.  xiv,  28  with  xxvi.  12  ;  1  Sam.  xx.  12  with  v.  19  ;  2  Chron. 
X.  5  with  V.  12  ;  Matth.  xxvi.  2  with  xxvii.  63,  64  ;  Luke  ii.  21  with  i.  59.) 

St.  Luke  omits  our  Lord's  sharp  reproof  of  Peter,  and  the  occasion  of  it ;  though  he 
records  the  discourse  in  consequence  of  it.  Le  Clerc's  12th  canon  is  "Q,ui  pauciora 
habet,  non  negat  plura  dicta  aut  facta ;  modo  ne  ulla  sit  exclusionis  nota."  Perhaps 
the  disciple  and  companion  of  that  apostle  who  had  withstood  Peter  to  his  face,  Gal. 
ii.  11,  willingly  made  this  omission,  as  he  omits  some  aggravating  circumstances  in 
Peter's  denial  of  Christ,  Luke  xxii.  60,  though  he  carefully  records  the  greatness  of 
his  sorrow,  v.  62.    Newcome. 


270 


HARMONY    OF 


[part  v. 


§  74.  Our  Lord  foretells  his  own  death  and  resurrection, 


MATTHEW. 

CH.  XVI.    21-28. 

25  For  whosoever  will  save  his  life, 
shall  lose  it :  and  whosoever  will  lose 
his  life  for  my  sake,  shall  find  it. 

26  For  what  is  a  man  profited,  if 
he  shall  gain  the  whole  world,  and 
lose  his  own  soul?  or  what  shall  a 
man  give  in  exchange  for  his  soul? 


27  For  the  Son  of  man  shall  come 
in  the  glory  of  his  Father,  with  his 
angels ;  and  then  he  shall  reward 
every  man  according  to  his  works. 

28  Verily  I  say  unto  you.  There 
be  some  standing  here,  which  shall 
not  taste  of  death,  till  they  see  the  Son 
of  man  coming  in  his  kingdom. 


MARK. 
CH.  VIII.  31-38.     CH.  IX.  1. 

35  For  whosoever  will  save  his 
life,  shall  lose  it ;  but  whosoever  shall 
lose  his  life  for  my  sake  and  the  gos- 
pel's, the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul  ? 

37  Or  what  shall  a  man  give  in 
exchange  for  his  soul  ? 

38  Whosoever  therefore  shall  be 
ashamed  of  me,  and  of  my  words,  in 
this  adulterous  and  sinful  generation, 
of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy 
angels. 

CH.    IX. 

And  he  said  unto  them.  Verily,  I 
say  unto  you,  That  there  be  some  of 
them  that  stand  here  which  shall  not 
taste  of  death,  till  they  have  seen  the 
kingdom  of  God  come  with  power. 


^  75.  The  Transfiguration.     Our  Lord's  subsequent  discourse 


CH.  XVII.     1-13. 

And  after  six  days,  Jesus  taketh 
Peter,  James,  and  John  his  brother, 
and  bringeth  them  up  into  a  high 
mountain  apart, 

2  And  was  transfigured  before 
them :  and  his  face  did  shine  as  the 
sun,  and  his  raiment  was  white  as  the 
light. 

3  And  behold,  there  appeared  unto 
them  Moses  and  Elias  talking  with 
him. 

4  Then  answered  Peter,  and  said 
unto  Jesus,  Lord,  it  is  good  for  us  to 
be  here  :  if  thou  wilt,  let  us  make  here 
three  tabernacles ;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elias. 


CH.  IX.   2-13. 

2  And  after  six  days,  Jesus  taketh 
with  him  Peter,  and  James,  and  John, 
and  leadeth  them  up  into  a  high  moun- 
tain apart  by  themselves  ;  and  he  was 
transfigured  before  them. 

3  And  his  raiment  became  shining, 
exceeding  white  as  snow  ;  so  as  no 
fuller  on  earth  can  white  them. 

4  And  there  appeared  unto  them 
Elias,  with  Moses :  and  they  were 
talking  with  Jesus. 

5  And  Peter  answered  and  said  to 
Jesus,  Master,  it  is  good  for  us  to  be 
here  :  and  let  us  make  three  taberna- 
cles ;  one  for  thee,  and  one  for  Moses, 
and  one  for  Elias. 

6  For  he  wist  not  what  to  say  :  for 
they  were  sore  afraid. 


Matth.  xvii.  1,  after  six  days.]  It  has  been  shown,  §  74,  that  "  after  six  days  "  may 
signify  on  the  sixth  day.  But  we  are  not  hence  to  conclude  that  the  phrase  has 
alicays  such  a  signification.  Here  it  means  six  days  complete,  after  the  discourse 
recorded  in  §  74.  The  eight  days  mentioned  by  St.  Luke  include  that  of  Peter's  re- 
proof and  of  the  transfiguration  ;  which  two  days  Matthew  and  Mark  exclude.  Mac- 
knight  furnishes  us  with  the  following  apposite  reference  to  Tacitus  ;  Hist.  i.  29.  Piso 


SEC.  74,  75.] 


THE    GOSPELS. 


271 


and  the  trials  of  his  followers.     Region  of  Cesarea  Philippi. 


LUKE. 
CH.  IX.  22-27. 

24  For  whosoever  will  save  his  life, 
shall  lose  it :  but  whosoever  will  lose 
his  life  for  my  sake,  the  same  shall 
save  it. 

25  For  what  is  a  man  advantaged, 
if  he  gain  the  whole  world,  and  lose 
himself,  or  be  cast  away  ? 


26  For  whosoever  shall  be  ashamed 
of  me,  and  of  my  words,  of  him  shall 
the  Son  of  man  be  ashamed,  when  he 
shall  come  in  his  own  glory,  and  in 
his  Father's,  and  of  the  holy  angels. 


27  But  I  tell  you  of  a  truth,  there 
be  some  standing  here  which  shall 
not  taste  of  death  till  they  see  the 
kingdom  of  God. 


JOHN. 


with  the  three  disciples.     Region  of  Cesarea  Philippi. 


CH.  IX.    28-36. 

28  And  it  came  to  pass,  about  an 
eight  days  after  these  sayings,  he 
took  Peter,  and  John,  and  James,  and 
went  up  into  a  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion 
of  his  countenance  was  altered,  and 
his  raiment  was  white  and  glistering. 

30  And  behold,  there  talked  with 
him  two  men,  which  were  Moses  and 
Elias : 

31  Who  appeared  in  glory,  and 
spake  of  his  decease  which  he  should 
accomplish  at  Jerusalem. 

32  But  Peter  and  they  that  were 
with  him  were  heavy  with  sleep: 
and  when  they  were  awake,  they  saw 
his  glory,  and  the  two  men  that  stood 
with  him. 

33  And  it  came  to  pass,  as  they 
departed  from  him,  Peter  said  unto 


says,  Sextus  dies  agitur — ex  quo  —  Coesar  adscitus  sum ;  and  yet,  §  48  of  the  same 
book,  Tacitus  speaks  of  Piso  as  quatriduo  Caesar. 

Grotius  on  Matth.  xvii.  1,  has  another  solution;  Q,uod  Lucas  dicit,  tale  est  quale 
cum  vulgo  dicimus  post  septimanam  circUer.  Nam  Judaeos  octo  dies  appellasse  id 
quod  ab  uno  sabbato  est  ad  alteram  apparet,  Joan,  20  26,  &c.    Newcome. 


27^ 


HARMONY   OF 


[part  v. 


^  75.  The  Transfiguration.     Our  Lord's  subsequent  discourse 


MATTHEW. 

CH.  XVII.     1-13. 


5  While  he  yet  spake,  behold,  a 
bright  cloud  overshadowed  them  :  and 
behold,  a  voice  out  of  the  cloud, 
which  said,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased  :  hear  ye 
him. 

6  And  when  the  disciples  heard  it, 
they  fell  on  their  face,  and  were  sore 
afraid. 

7  And  Jesus  came  and  touched 
them,  and  said,  Arise,  and  be  not 
afraid. 

8  And  when  they  had  lifted  up 
their  eyes,  they  saw  no  man,  save 
Jesus  only. 

9  And  as  they  came  down  from  the 
mountain,  Jesus  charged  them,  say- 
ing, Tell  the  vision  to  no  man,  until 
the  Son  of  man  be  risen  again  from 
the  dead. 


10  And  his  disciples  asked  him, 
saying,  Why  then  say  the  scribes, 
that  Elias  must  first  come  ? 

11  And  Jesus  answered  and  said 
unto  them,  Elias  truly  shall  first 
come,  and  restore  all  things  : 


12  But  T  say  unto  you,  That  Elias 
is  come  already,  and  they  knew  him 
not,  but  have  done  unto  him  what- 
soever they  listed  :  likewise  shall  also 
the  Son  of  man  suffer  of  them. 

13  Then  the  disciples  understood 
that  he  spake  unto  them  of  John  the 
Baptist. 


MARK. 
CH.  IX.    2-13. 


7  And  there  was  a  cloud  that  over- 
shadowed them  :  and  a  voice  came 
out  of  the  cloud,  saying,  This  is  my 
beloved  Son  :  hear  him. 


8  And  suddenly,  when  they  had 
looked  round  about,  they  saw  no  man 
any  more,  save  Jesus  only  with  them- 
selves. 

9  And  as  they  came  down  from 
the  mountain,  he  charged  them  that 
they  should  tell  no  man  what  things 
they  had  seen,  till  the  Son  of  man 
were  risen  from  the  dead. 

10  And  they  kept  that  saying  with 
themselves,  questioning  one  with  an- 
other what  the  rising  from  the  dead 
should  mean. 

11  And  they  asked  him,  saying. 
Why  say  the  scribes  that  Elias  must 
first  come  ? 

12  And  he  answered  and  told  them, 
Elias  verily  cometh  first,  and  restor- 
eth  all  things ;  and  how  it  is  written 
of  the  Son  of  man,  that  he  must  suffer 
many  things,  and  be  set  at  naught. 

13  But  I  say  unto  you.  That  Elias 
is  indeed  come,  and  they  have  done 
unto  him  whatsoever  they  listed,  as  it 
is  written  of  him. 


^  76.  The  healing  of  a  demoniac,  whom  the  disciples 


CH.  XVII.   14-21. 
14  And  when  they  were  come  to 
the   multitude,  there  came  to  him  a 


CH.  IX.   14-29. 
14  And  when  he  came  to  his  disci- 
ples, he  saw  a  great  multitude  about 


Luke  ix.  36,  told  no  man.]     It  is  remarkable  that  Luke  assigns  no  reason  for  this 
extraordinary  silence  ;  leaving  his  narrative  in  this  place  imperfect  and  obscure,  which 


SEC.  75,  76.] 


THE    GOSPELS. 


273 


with  the  three  disciples.     Region  of  Cesarea  Philippi. 


LUKE. 
CH.  IX.  28-36. 
Jesus,  Master,  it  is  good  for  us  to  be 
here :  and  let  us  make  three  taber- 
nacles ;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias  :  not  know- 
ing what  he  said, 

34  While  he  thus  spake,  there 
came  a  cloud,  and  overshadowed 
them :  and  they  feared  as  they  en- 
tered into  the  cloud. 

35  And  there  came  a  voice  out  of 
the  cloud,  saying.  This  is  my  beloved 
Son :  hear  him. 


36  And  when  the  voice  was  past, 
Jesus  was  found  alone.  And  they 
kept  it  close,  and  told  no  man  in  those 
days  any  of  those  things  which  they 
had  seen. 


JOHN. 


could  not  heal.     Region  of  Cesarea  Philippi. 


CH.  IX.    37-43. 
37  And  it  came  to  pass,  that  on  the 
next    day,    when    they  were    come 


an  impostor  would  not  have  done, 
only  by  Matthew  and  Mark. 


It  is  explained  by  the  command  of  Jesus,  related 


274 


HARMONY   OF 


[part  v. 


^  76.  The  healing  of  a  demoniac,  whom  the  disciples 


MATTHEW. 
OH.  XVII,   14-21. 
certain  man  kneeling  down  to  him, 
and  saying, 

15  Lord,  have  mercy  on  my  son  ; 
for  he  is  lunatic,  and  sore  vexed,  for 
oft-times  he  falleth  into  the  fire,  and 
oft  into  the  water. 

16  And  1  brought  him  to  thy  disci- 
ples, and  they  could  not  cure  hiim. 


17  Then  Jesus  answered  and  said, 
O  faithless  and  perverse  generation, 
how  long  shall  I  be  with  you  1  how 
long  shall  I  suffer  you  ?  firing  him 
hither  to  me. 


18  And  Jesus  rebuked  the  devil, 
and  he  departed  out  of  him  :  and  the 
child  was  cured  from  that  very  hour. 


MARK. 
OH.  IX.  14-29. 
them,  and  the  scribes  questioning  with 
them. 

15  And  straightway  all  the  people, 
when  they  beheld  him,  were  greatly 
amazed,  and,  running  to  him,  saluted 
him. 

16  And  he  asked  the  scribes,  What 
question  ye  with  them  1 

17  And  one  of  the  multitude  an- 
swered and  said,  Master,  I  have 
brought  unto  thee  my  son,  which  hath 
a  dumb  spirit ; 

18  And  wheresoever  he  taketh  him, 
he  teareth  him  ;  and  he  foameth  and 
gnasheth  with  his  teeth,  and  pineth 
away  ;  and  I  spake  to  thy  disciples 
that  they  should  cast  him  out,  and 
they  could  not. 

19  He  answereth  him,  and  saith,  O 
faithless  generation,  how  long  shall  I 
be  with  you  1  how  long  shall  I  suffer 
you?     Bring  him  unto  me. 

20  And  they  brought  him  unto 
him  :  and  when  he  saw  him,  straight- 
way the  spirit  tare  him  ;  and  he  fell 
on  the  ground,  and  wallowed,  foaming. 

21  And  he  asked  his  father,  How 
long  is  it  ago  since  this  came  unto 
him  1     And  he  said.  Of  a  child. 

22  And  oft-times  it  hath  cast  him 
into  the  fire,  and  into  the  waters  to 
destroy  him  :  but  if  thou  canst  do 
any  thing,  have  compassion  on  us, 
and  help  us. 

23  Jesus  said  unto  him.  If  thou 
canst  believe,  all  things  are  possible 
to  him  that  believeth. 

24  And  straightway  the  father  of 
the  child  cried  out,  and  said  with 
tears.  Lord,  I  believe ;  help  thou 
mine  unbelief. 

25  When  Jesus  saw  that  the  people 
came  running  together,  he  rebuked 
the  foul  spirit,  saying  unto  him.  Thou 
dumb  and  deaf  spirit,  I  charge  thee, 
come  out  of  him,  and  enter  no  more 
into  him. 

26  And  the  spirit  cried,  and  rent 
him  sore,  and  came  out  of  him  :  and 
he  was  as  one  dead ;  insomuch  that 
many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the 
hand,  and  lifted  him  up ;  and  he 
arose. 


SEC.  76.] 


THE    GOSPELS. 


275 


could  not  heal.     Region  of  Cesarea  Philippi. 


LUKE. 
CH.  IX.  37-43. 
down  from  the  hill,  much  people  met 
him. 

38  And  behold,  a  man  of  the  com- 
pany cried  out,  saying,  Master,  I  be- 
seech thee  look  upon  my  son  :  for  he 
is  mine  only  child. 

39  And  lo,  a  spirit  taketh  him,  and 
he  suddenly  crieth  out ;  and  it  teareth 
him  that  he  foameth  again,  and,  bruis- 
ing him,  hardly  departeth  from  him. 

40  And  I  besought  thy  disciples  to 
cast  him  out,  and  they  could  not. 


41  And  Jesus,  answering,  said,  O 
faithless  and  perverse  generation,  how 
long  shall  I  be  with  you,  and  suffer 
you  ?     Bring  thy  son  hither. 


42  And  as  he  was  yet  a  coming, 
the  devil  threw  him  down,  and  tare 
him.  And  Jesus  rebuked  the  unclean 
spirit,  and  healed  the  child,  and  de- 
livered him  again  to  his  father. 

43  And  they  were  all  amazed  at 
the  mighty  power  of  God. 


JOHN. 


276 


HARMONY   OF 


[part  v. 


^  76.  The  healing  of  a  demoniac,  whom  the  disciples 


MATTHEW. 
OH.  XVII.  14-21. 

19  Then  came  the  disciples  to  Je- 
Bus  apart,  and  said,  Why  could  not 
we  cast  him  out? 

20  And  Jesus  said  unto  them,  Be- 
cause of  your  unbelief:  for  verily  I 
say  unto  you,  if  ye  have  faith  as  a 
grain  of  mustard-seed,  ye  shall  say 
unto  this  mountain.  Remove  hence  to 
yonder  place  ;  and  it  shall  remove  ; 
and  nothing  shall  be  impossible  unto 
you. 

21  Howbeit,  this  kind  goeth  not 
out,  but  by  prayer  and  fasting. 


MARK. 
CH.  IX.  14-29. 

28  And  when  he  was  come  into 
the  house,  his  disciples  asked  him 
privately,  Why  could  not  we  cast  him 
out? 

29  And  he  said  unto  them.  This 
kind  can  come  forth  by  nothing,  but 
by  prayer  and  fasting. 


^  77.  Jesus  again  foretells  his  own  death  and  resurrection. 


GH.  xvn.   22,  23. 


22  And  while  they  abode  in  Galilee, 
Jesus  said  unto  them.  The  Son  of 
man  shall  be  betrayed  into  the  hands 
of  men  :     • 

23  And  they  shall  kill  him,  and  the 
third  day  he  shall  be  raised  again. 
And  they  were  exceeding  sorry. 


OH.  IX.    30-32. 

30  And  they  departed  thence, 
and  passed  through  GalQee  ;  and  he 
would  not  that  any  man  should  know 
it. 

31  For  he  taught  his  disciples, 
and  said  unto  them,  The  Son  of  man 
is  delivered  into  the  hands  of  men, 
and  they  shall  kill  him  ;  and  after 
that  he  is  killed,  he  shall  rise  the 
third  day. 

32  But  they  understood  not  that 
saying,  and  were  afraid  to  ask  him. 


^  78.  The  tribute-money 


CH.  XVII.   24-27. 

24  And  when  they  were  come  to 
Capernaum,  they  that  received  tribute- 
money,  came  to  Peter,  and  said,  Doth 
not  your  Master  pay  tribute  ? 

25  He  saith.  Yes.  And  when  he 
was  come  into  the  house,  Jesus  pre- 
vented him,  saying,  What  thinkest 
thou,  Simon  1  of  whom  do  the  kings  of 
the  earth  take  custom  or  tribute  ?  of 
their  own  children,  or  of  strangers  ? 

26  Peter  saith  unto  him.  Of  stran- 
gers. Jesus  saith  imto  him,  Then 
are  the  children  free.  • 

27  Notwithstanding,  lest  we  should 
offend  them,  go  thou  to  the  sea,  and 
cast  a  hook,  and  take  up  the  fish  that 
first  Cometh  up  :  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a 
piece  of  money :  that  take,  and  give 
unto  them  for  me  and  thee. 


CH.  IX.    33. 
33  And  he  came  to  Capernaum 


SEC.  76,  77,78.] 


THE    GOSPELS. 


277 


could  not  heal.     Region  of  Cesarea  Philippi. 


LUKE. 


JOHN. 


[See  ^  74.]     Galilee. 


CH.  IX.  43-45. 

43  But  while  they 
wondered  every  one  at  all  things  which 
Jesus  did,  he  said  unto  his  disciples, 

44  Let  these  sayings  sink  down  into 
your  ears  :  for  the  Son  of  man  shall 
be  delivered  into  the  hands  of  men. 

45  But  they  understood  not  this 
saying,  and  it  was  hid  from  them, 
that  they  perceived  it  not :  and  they 
feared  to  ask  him  of  that  saying. 


miraculously  provided.     Capernaum. 


19 


278 


HARMONY    OF 


[part  v. 


§  79.  The  disciples  contend  who  should  be  the  greatest.     Jesus 


MATTHEW. 
CH.  XVIII.    1-35. 


At  the  same  time  came  the  disci- 
ples unto  Jesus,  saying,  Who  is  the 
greatest  in  the  kingdom  of  heaven  1 


2  And  Jesus  called  a  little  child 
unto  him,  and  set  him  in  the  midst  of 
them, 

3  And  said.  Verily,  I  say  unto  you, 
Except  ye  be  converted,  and  become 
as  little  children,  ye  shall  not  enter 
into  the  kingdom  of  heaven. 

4  Whosoever  therefore  shall  hum- 
ble himself  as  this  little  child,  the 
same  is  greatest  in  the  kingdom  of 
heaven. 

5  And  whoso  shall  receive  one  such 
little  child  in  my  name,  receiveth  me. 

6  But  whoso  shall  offend  one  of 
these  little  ones  which  believe  in  me, 
it  were  better  for  him  that  a  millstone 
were  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the 
sea. 

7  Wo  unto  the  world  because  of 
offences  !  for  it  must  needs  be  that 
offences  come  ;  but  wo  to  that  man  by 
whom  the  offence  cometh  : 

8  Wherefore,  if  thy  hand  or  thy 
foot  offend  thee,  cut  them  off,  and 
cast  them  from  thee ;  it  is  better  for 
thee  to  enter  into  life  halt  or  maimed, 
rather  than  having  two  hands  or  two 
feet,  to  be  cast  into  everlasting  fire. 

9  And  if  thine  eye  offend  thee, 
pluck  it  out,  and  cast  it  from  thee  :  it 
is  better  for  thee  to  enter  into  life  with 
one  eye,  rather  than  having  two  eyes, 
to  be  cast  into  hell-fire. 

10  Take  heed  that  ye  despise  not 
one  of  these  little  ones  :    for  I  say 


MARK. 
CH.  IX.    33-50. 

33  And  being  in  the  house,  he  asked 
them.  What  was  it  that  ye  disputed 
among  yourselves  by  the  way  ? 

34  But  they  held  their  peace  :  for 
by  the  way  they  had  disputed  among 
themselves,  who  should  be  the  greatest. 

35  And  he  sat  down,  and  called  the 
twelve,  and  saith  unto  them,  If  any 
man  desire  to  be  first,  the  same  shall 
be  last  of  all,  and  servant  of  all. 

36  And  he  took  a  child,  and  set 
him  in  the  midst  of  them  :  and  when 
he  had  taken  him  in  his  arms,  he  said 
unto  them, 

37  Whosoever  shall  receive  one  of 
such  children  in  my  name,  receiveth 
me  :  and  whosoever  shall  receive  me, 
receiveth  not  me,  but  him  that  sent  me, 

38  And  John  answered  him,  saying, 
Master,  we  saw  one  casting  out  devils 
in  thy  name,  and  he  folio weth  not  us  ; 
and  we  forbade  him,  because  he  fol- 
io weth  not  us. 

39  But  Jesus  said,  Forbid  him  not : 
for  there  is  no  man  which  shall  do  a 
miracle  in  my  name,  that  can  lightly 
speak  evil  of  me. 

40  For  he  that  is  not  against  us,  is 
on  our  part. 

41  For  whosoever  shall  give  you  a 
cup  of  water  to  drink  in  my  name,  be- 
cause ye  belong  to  Christ,  verily  I 
say  unto  you,  he  shall  not  lose  his 
reward. 

42  And  whosoever  shall  offend  one 
of  these  little  ones  that  believe  in  me, 
it  is  better  for  him  that  a  millstone 
were  hanged  about  his  neck,  and  he 
were  cast  into  the  sea. 

43  And  if  thy  hand  offend  thee,  cut 
it  off:  It  is  better  for  thee  to  enter 
into  life  maimed,  than  having  two 
hands  to  go  into  hell,  into  the  fire 
that  never  shall  be  quenched  : 

44  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 


Luke  ix.  49,  one  casting-  out  devils.]  The  twelve  apostles  and  the  seventy  disciples 
were  commissioned  and  sent  forth  at  different  times.  Hence  the  person  here  alluded 
to  may,  for  aught  that  appears,  have  been  one  of  the  seventy,  not  personally  known  to 
John  and  to  those  who  were  were  with  him.    Letters  on  Evil  Spiiits^  p.  39. 

Mark  ix.  40.    Luke  ix.  50.]    Here  Jesus  says,  He  that  is  not  against  us  is  for  us  ; 


SEC.  79.] 


THE    GOSPELS. 


279 


exhorts  to  humility,  forbearance,  and  brotherly  love.      Capernaum. 


LUKE. 
CH.  IX.  46-50. 


46  Then  there  arose  a  reasoning 
among  them,  which  of  them  should 
be  greatest. 


47  And  Jesus  perceiving  the  thought 
of  their  heart,  took  a  child,  and  set 
him  by  him, 

48  And  said  unto  them.  Whosoever 
shall  receive  this  child  in  my  name, 
receiveth  me;  and  whosoever  shall 
receive  me,  receiveth  him  that  sent 
me  :  for  he  that  is  least  among  you 
all,  the  same  shall  be  great. 

49  And  John  answered  and  said, 
Master,  we  saw  one  casting  out  devils 
in  thy  name  ;  and  we  forbade  him, 
because  he  folio weth  not  with  us. 

50  And  Jesus  said  unto  him.  For- 
bid him  not :  for  he  that  is  not  against 
us,  is  for  us. 


JOHN. 


but  in  Matth.  xii.  30,  he  says,  He  that  is  not  with  me  is  against  me.  Grotius  regards 
both  as  proverbial  sayings  ;  —  Proverbia  in  utramque  partem  usurpata,  veritatem  suam 
habent  pro  materia  cui  aptantur  ;  —  and  alludes  to  similar  forms  in  Prov.  xxvi.  4,  5. 
Newcome. 


280 


HARMONY    OF 


[part  v. 


§  79.  The  disciples  contend  who  should  be  the  greatest.     Jesus 


MATTHEW. 

CH.  xviii.     1  -35. 

unto  you,  That  in  heaven  their  angels 

do   always   behold   the    face   of    my 

Father  which  is  in  heaven. 

11  For  the  Son  of  man  is  come  to 
save  that  which  was  lost. 

12  How  think  ye  ?  If  a  man  have 
a  hundred  sheep,  and  one  of  them  be 
gone  astray,  doth  he  not  leave  the 
ninety  and  nine,  and  goeth  into  the 
mountains,  and  seeketh  that  which  is 
gone  astray? 

13  And  if  so  be  that  he  find  it, 
verily  I  say  unto  you,  he  rejoiceth 
more  of  that  sheep,  than  of  the  ninety 
and  nine  which  went  not  astray. 

14  Even  so  it  is  not  the  will  of  your 
Father  which  is  in  heaven,  that  one  of 
these  little  ones  should  perish. 

15  Moreover,  if  thy  brother  shall 
trespass  against  thee,  go  and  tell  him 
his  fault  between  thee  and  him  alone  : 
if  he  shall  hear  thee,  thou  hast  gained 
thy  brother. 

16  But  if  he  will  not  hear  thee,  then 
take  with  thee  one  or  two  more,  that 
in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established. 

17  And  if  he  shall  neglect  to  hear 
them,  tell  it  unto  the  church  :  but  if 
he  neglect  to  hear  the  church,  let  him 
be  unto  thee  as  a  heathen  man  and  a 
publican. 

18  Verily,  I  say  unto  you,  What- 
soever ye  shall  bind  on  earth,  shall  be 
bound  in  heaven  :  and  whatsoever  ye 

)se  on  eartl 
heaven. 

19  Again  I  say  unto  you.  That  if 
two  of  you  shall  agree  on  earth,  as 
touching  any  thing  that  they  shall 
ask,  it  shall  be  done  for  them  of  my 
Father  which  is  in  heaven. 

20  For  where  two  or  three  are 
gathered  together  in  my  name^  there 
am  I  in  the  midst  of  them. 

21  Then  came  Peter  to  him,  and 
said.  Lord,  how  oft  shall  my  brother 
sin  against  me,  and  I  forgive  him  ? 
till  seven  times  ? 

22  Jesus  saith  unto  him,  I  say  not 
unto  thee,  Until  seven  times  :  but. 
Until  seventy  times  seven. 

23  Therefore  is  the  kingdom  of 
heaven  likened    unto   a  certain  king 


MARK. 
CH.  IX.    33-50. 

45  And  if  thy  foot  offend  thee,  cut 
it  off:  it  is  better  for  thee  to  enter 
halt  into  life,  than  having  two  feet  to 
be  cast  into  hell,  into  the  fire  that 
never  shall  be  quenched  : 

46  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

47  And  if  thine  eye  offend  thee, 
pluck  it  out :  it  is  better  for  thee  to 
enter  into  the  kingdom  of  God  with 
one  eye,  than  having  two  eyes,  to  be 
cast  into  hell-fire  : 

48  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

49  For  every  one  shall  be  salted 
with  fire,  and  every  sacrifice  shall  be 
salted  with  salt. 

50  Salt  is  good  :  but  if  the  salt 
have  lost  his  saltness,  wherewith  wnll 
ye  season  it  ?  Have  salt  in  yourselves, 
and  have  peace  one  with  another. 


SEC.  79.] 


THE    GOSPELS. 


281 


exhorts  to  humility,  forbearance,  and  brotherly  love.      Capernaum. 


LUKE. 


JOHN. 


282 


HARMONY    OF 


[part  v. 


^  79.  The  disciples  contend  who  should  be  the  greatest.     Jesus 


MATTHEW. 
CH.  xviii.    1-35. 
which  would  take  account  of  his  ser- 
vants. 

24  And  when  he  had  begun  to 
reckon,  one  was  brought  unto  him 
which  owed  him  ten  thousand  talents. 

25  But  forasmuch  as  he  had  not  to 
pay,  his  lord  commanded  him  to  be 
sold,  and  his  wife  and  children,  and 
all  that  he  had,  and  payment  to  be 
made. 

26  The  servant  therefore  fell  down, 
and  worshipped  him,  saying.  Lord, 
have  patience  with  me,  and  I  will  pay 
thee  all. 

27  Then  the  lord  of  that  servant 
was  moved  with  compassion,  and 
loosed  him,  and  forgave  him  the  debt. 

28  But  the  same  servant  went  out, 
and  found  one  of  his  fellow-servants, 
which  owed  him  a  hundred  pence: 
and  he  laid  hands  on  him,  and  took 
him  by  the  throat,  saying.  Pay  me 
that  thou  owest. 

29  And  his  fellow-servant  fell  down 
at  his  feet,  and  besought  him,  saying, 
Have  patience  with  me,  and  I  will 
pay  thee  all. 

30  And  he  would  not :  but  went 
and  cast  him  into  prison,  till  he  should 
pay  the  debt. 

31  So  when  his  fellow-servants  saw 
what  was  done,  they  were  very  sorry, 
and  came  and  told  unto  their  lord  all 
that  was  done. 

32  Then  his  lord,  after  that  he  had 
called  him,  said  unto  him,  O  thou 
wicked  servant,  I  forgave  thee  all 
that  debt,  because  thou  desiredst  me  : 

33  Shouldest  not  thou  also  have 
had  compassion  on  thy  fellow-servant, 
even  as  I  had  pity  on  thee  ? 

34  And  his  lord  was  wroth,  and 
delivered  him  to  the  tormentors,  till 
he  should  pay  all  that  was  due  unto 
him. 

35  So  likewise  shall  my  heavenly 
Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his 
brother  their  trespasses. 


MARK. 


^  80.  The  Seventy  instructed,  and  sent  out. 


SEC.  79,  80.]  THE    GOSPELS.  283 

exhorts  to  humility,  forbearance,  and  brotherly  love.     Capernaum. 


LUKE. 


JOHN. 


Capernaum. 


CH.  X.    1-16. 
After  these  things,  the  Lord  ap- 
pointed other  seventy  also,  and  sent 


284 


HAHMONY    OF 


[part  v. 


^  80.  The  Seventy  instructed,  and  sent  out. 


MATTHEW. 


MARK. 


SEC.  80.] 


THE    GOSPELS. 


285 


Capernaum. 


LUKE. 

CH.  X.    1-16. 

them  two  and  two  before  his  face  into 

every   city,    and    place,   whither    he 

himself  would  come. 

2  Therefore  said  he  unto  them. 
The  harvest  truly  is  great,  but  the 
labourers  are  few  :  pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  would 
send  forth  labourers  into  his  harvest. 

3  Go  your  ways  :  behold,  I  send 
you  forth  as  lambs  among  wolves. 

4  Carry  neither  purse,  nor  scrip, 
nor  shoes  :  and  salute  no  man  by  the 
way.^ 

5  And  into  whatsoever  house  ye 
enter,  first  say.  Peace  heio  this  house. 

6  And  if  the  son  of  peace  be  there, 
your  peace  shall  rest  upon  it :  if  not, 
it  shall  turn  to  you  again. 

7  And  in  the  same  house  remain, 
eating  and  drinking  such  things  as 
they  give  :  for  the  labourer  is  worthy 
of  his  hire.  Go  not  from  house  to 
house. 

8  And  into  whatsoever  city  ye  en- 
ter, and  they  receive  you,  eat  such 
things  as  are  set  before  you. 

9  And  heal  the  sick  that  are  therein, 
and  say  unto  them,  The  kingdom  of 
God  is  come  nigh  unto  you. 

10  But  into  whatsoever  city  ye 
enter,  and  they  receive  you  not,  go 
your  ways  out  into  the  streets  of  the 
same,  and  say, 

1 1  Even  the  very  dust  of  your  city 
which  cleaveth  on  us,  we  do  wipe  off 
against  you  :  notwithstanding,  be  ye 
sure  of  this,  that  the  kingdom  of  God 
is  come  nigh  unto  you. 

12  But  I  say  unto  you,  That  it 
shall  be  more  tolerable  in  that  day  for 
Sodom  than  for  that  city. 

13  Wo  unto  thee,  Chorazin !  wo 
unto  thee,  Bethsaida  !  for  if  the  mighty 
works  had  been  done  in  Tyre  and 
Sidon,  which  have  been  done  in  you, 
they  had  a  great  while  ago  repented, 
sitting  in  sackcloth  and  ashes. 

14  But  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  at  the  judgment, 
than  for  you. 

15  And  thou,  Capernaum,   which 


JOPIN. 


2  Kings  iv.  29. 


286  HARMONY    OF  [part  v. 

^  80.  The  Seventy  instructed,  and  sent  out. 


MATTHEW. 


MARK. 


§  81.  Jesus  goes  up  to  the  feast  of  tabernacles.     His  final 


^  82.  Ten  lepers  cleansed. 


Luke  ix.  53,  did  riot  receive  him.]  This  was  near  the  passover  ;  when  Jesus,  going 
to  celebrate  it  at  Jerusalem,  plainly  indicated  that  men  ought  to  worship  there ;  con- 
trary to  the  practice  of  the  Samaritans,  who,  in  opposition  to  the  Holy  City,  had  set 
up  a  temple  at  Gerazim.  Hence  the  cause  of  their  hostility  to  him  as  well  as  to  all 
oUiers  travelling  in  that  direction  at  that  season.    This  account  perfectly  harmonizes 


SEC.  80,  81,  82.] 


THE    GOSPELS. 


287 


Capernaum. 


LUKE. 
CH.  X.    1-16. 
art  exalted  to  heaven,  shalt  be  thrust 
down  to  helL 

16  He  that  heareth  you,  heareth 
me ;  and  he  that  despiseth  you,  de- 
spiseth  me  ;  and  he  that  despiseth  me, 
despiseth  him  that  sent  me. 


JOPIN. 


departure  from  Galilee.     Incidents  in  Samaria. 


CH.  IX.    51-56. 

51  And  it  came  to  pass,  when  the 
time  was  come  that  he  should  be  re- 
ceived up,  he  steadfastly  set  his  face 
to  go  to  Jerusalem, 

62  And  sent  messengers  before  his 
face  :  and  they  went  and  entered  into 
a  village  of  the  Samaritans,  to  make 
ready  for  him. 

53  And  they  did  not  receive  him, 
because  his  face  was  as  though  he 
would  go  to  Jerusalem. 

54  And  when  his  disciples  James 
and  John  saw  this,  they  said.  Lord, 
wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume 
them,  even  as  Elias  did  ? 

55  But  he  turned,  and  rebuked 
them,  and  said.  Ye  know  not  what 
manner  of  spirit  ye  are  of. 

56  For  the  Son  of  man  is  not  come 
to  destroy  men's  lives,  but  to  save 
them.  And  they  went  to  another 
village. 


CH.  VII.   2-10. 

2  Now  the  Jews'  feast  of  taberna- 
cles was  at  hand. 

3  His  brethren  therefore  said  unto 
him.  Depart  hence,  and  go  into  Judea, 
that  thy  disciples  also  may  see  the 
works  that  thou  doest. 

4  For  there  is  no  man  that  doeth 
any  thing  in  secret,  and  he  himself 
seeketh  to  be  known  openly.  If  thou 
do  these  things,  shew  thyself  to  the 
world. 

5  (For  neither  did  his  brethren  be- 
lieve in  him.) 

6  Then  Jesus  said  unto  them.  My 
time  is  not  yet  come  :  but  your  time 
is  always  ready. 

7  The  world  cannot  hate  you  ;  but 
me  it  hateth,  because  I  testify  of  it, 
that  the  works  thereof  are  evil. 

8  Go  ye  up  unto  this  feast :  I  go 
not  up  yet  unto  this  feast ;  for  my 
time  is  not  yet  full  come. 

9  When  he  had  said  these  words 
unto  them,  he  abode  still  in  Galilee. 

10  But  when  his  brethren  were 
gone  up,  then  went  he  also  up  unto 
the  feast,  not  openly,  but  as  it  were 
in  secret. 


Sarnaria . 


CH.  XVII.     11-  19. 

11  And  it  came  to  pass,  as  he  went 
to  Jerusalem,  that  he  passed  through 
the  midst  of  Samaria  and  Galilee. 

12  And  as  he  entered  into  a  certain 
village,  there  met  him  ten  men  that 
were  lepers,  which  stood  afar  off : 

13  And  they  lifted  up  their  voices. 


with  the  respectful  deportment  of  the  Samaritans  towards  him  at  the  time  of  his  inter- 
view with  the  woman  at  Jacob's  well,  John  iv.  1  —  42  ;  for  he  was  then  coming  from 
Judea,  and  it  was  not  the  season  of  resorting  thither  for  any  purposes  of  devotion. 
John  iv.  35.    Blunt,  Veracity,  &c.,  sect.  i.  16. 


HARMONY    OF 


[part  v. 


^  82.  Ten  lepers  cleansed. 


MATTHEW. 


MARK. 


ia 


SEC.  82.] 


THE    GOSPELS. 


289 


Samaria. 


LUKE. 

CH.  XVII.     11  -  19. 

and  said,  Jesus,  Master,  have  mercy 
on  us. 

14  And  when  he  saw  them,  he  said 
unto  them,  Go  shew  yourselves  unto 
the  priests.  And  it  came  to  pass, 
that,  as  they  went,  they  were  cleansed. 

15  And  one  of  them,  when  he  saw 
that  he  was  healed,  turned  back,  and 
with  a  loud  voice  glorified  God, 

16  And  fell  down  on  his  face  at  his 
feet,  giving  him  thanks  :  and  he  was 
a  Samaritan. 

17  And  Jesus  answering,  said, 
Were  there  not  ten  cleansed  ?  but 
where  are  the  nine  1 

18  There  are  not  found  that  returned 
to  give  glory  to  God,  save  this  stran- 
ger. 

19  And  he  said  unto  him.  Arise,  go 
thy  way  :  thy  faith  hath  made  thee 
whole. 


JOHN. 


PART    VI 


THE    FESTIVAL    OF    TABERNACLES 


AND    THE 


SUBSEQUENT  TRANSACTIONS, 


UNTIL 


OUR  LORD'S  ARRIVAL  AT  BETHANY, 


SIX  DAYS  BEFORE  THE  FOURTH  PASSOVER. 


Time.     Six  months,  less  one  week. 


292 


HARMONY    OF 


[part  VI. 


^  83.  Jesus  at  the  festival  of  Tabernacles. 


MATTHEW. 


MARK. 


SEC.  83.] 


THE    GOSPELS. 


293 


His  public  teaching.     Jerusalem. 


LUKE. 


JOHN. 

OH.  VII.   11-53.       CH.   VIII.    1. 

11  Then  the  Jews  sought  him  at 
the  feast,  and  said,  Where  is  he? 

12  And  there  was  much  murmuring 
among  the  people  concerning  him :  for 
some  said,  He  is  a  good  man  :  others 
said,  Nay  ;  but  he  deceiveth  the  peo- 
ple. 

13  Howbeit,  no  man  spake  openly 
of  him,  for  fear  of  the  Jews. 

14  Now,  about  the  midst  of  the 
feast,  Jesus  went  up  into  the  temple 
and  taught  i 

15  And  the  Jews  marvelled,  saying, 
How  knoweth  this  man  letters,  having 
never  learned  1 

16  Jesus  answered  them,  and  said, 
My  doctrine  is  not  mine,  but  his  that 
sent  me. 

17  If  any  man  will  do  his  will,  he 
shall  knov/  of  the  doctrine,  whether 
it  be  of  God,  or  whether  I  speak  of 
myself. 

18  He  that  speaketh  of  himself, 
seeketh  his  own  glory :  but  he  that 
seeketh  his  glory  that  sent  him,  the 
same  is  true,  and  no  unrighteousness 
is  in  him. 

19  Did  not  Moses  give  you  the  law, 
and  yet  none  of  you  keepeth  the  law  * 
Why  go  ye  about  to  kill  me  ? 

20  The  people  answered  and  said, 
Thou  hast  a  devil :  who  goeth  about 
to  kill  thee  ? 

21  Jesus  answered  and  said  unto 
them,  I  have  done  one  work,  and  ye 
all  marvel. 

22  Moses  therefore  gave  unto  you 
circumcision,  (not  because  it  is  of 
Moses,  but  of  the  fathers  ;)  and  ye  on 
the  sabbath-day  circumcise  a  man.*^ 

23  If  a  man  on  the  sabbath-day  re^ 
ceive  circumcision,  that  the  law^  of 
Moses  should  not  be  broken  ;  are  ye 
angry  at  me,  because  I  have  made  a 
man  every  whit  whole  on  the  sabbath- 
day? 

24  Judge  not  according  to  the  ap- 
pearance, but  judge  righteous  judg- 
ment. 

25  Then  said  some  of  them  of  Je- 
rusalem, Is  not  this  he  whom  they 
seek  to  kill  ? 


20 


*  Lev.  xii.  3. 


294 


HARMONY    OF 


[part  VI. 


^  83.  Jesus  at  the  festival  of  Tabernacles. 


MATTHEW. 


MARK. 


SEC.  83.] 


THE    GOSPELS. 


295 


His  public  teaching.     Jerusalem. 


LUKE. 


JOHN. 

CH.  VII.    11-53.       CH.  VIII.      1. 

26  But  lo,  he  speaketh  boldly,  and 
they  say  nothing  unto  him.  Do  the 
rulers  know  indeed  that  this  is  the 
very  Christ  ■? 

27  Howbeit,  we  know  this  man, 
whence  he  is :  but  when  Christ 
cometh,  no  man  knoweth  whence 
he  is. 

28  Then  cried  Jesus  in  the  temple, 
as  he  taught,  saying,  Ye  both  know 
me,  and  ye  know  whence  I  am  :  and 
I  am  not  come  of  myself,  but  he 
that  sent  me  is  true,  whom  ye  know 
not. 

29  But  I  know  him  ;  for  I  am  from 
him,  and  he  hath  sent  me. 

30  Then  they  sought  to  take  him  : 
but  no  man  laid  hands  on  him,  be- 
cause his  hour  was  not  yet  come. 

31  And  many  of  the  people  believed 
on  hun,  and  said,  When  Christ  com- 
eth, will  he  do  more  miracles  than 
these  which  this  man  hath  done  ? 

32  The  Pharisees  heard  that  the 
people  murmured  such  things  con- 
cerning him  :  and  the  Pharisees  and 
the  chief  priests  sent  officers  to  take 
him. 

33  Then  said  Jesus  unto  them.  Yet 
a  little  while  am  I  with  you,  and  then 
I  go  unto  him  that  sent  me. 

34  Ye  shall  seek  me,  and  shall  not 
find  me:  and  where  I  am,  thither  ye 
cannot  come. 

35  Then  said  the  Jews  among  them- 
selves. Whither  will  he  go,  that  we 
shall  not  find  him?  will  he  go  unto 
the  dispersed  among  the  Gentiles,  and 
teach  the  Gentiles  1 

36  What  manner  of  saying  is  this 
that  he  said,  Ye  shall  seek  me,  and 
shall  not  find  me :  and  where  I  am, 
thither  ye  cannot  come  ? 

37  In  the  last  day,  that  great  day 
of  the  feast,  Jesus  stood  and  cried, 
saying.  If  any  man  thirst,  let  him 
come  unto  me,  and  drink. 

38  He  that  belie veth  on  me,  as  the 
scripture  hath  said,*  out  of  his  belly 
shall  flow  rivers  of  living  water. 

.39  (But  this  spake  he  of  the  Spirit, 
which  they  that  believe  on  him  should 


Isa.  Iv.  1,  and  Iviii.  11,  and  xliv.  3.    Zech.  xiii.  1,  and  xiv.  8. 


296  HARMONY    OF  [part  vi. 

^  83.  Jesus  at  the  festival  of  Tabernacles. 


MATTHEW. 


MARK. 


John  viu.  1,  to  the  Mount  of  Olives.]  It  is  apparent,  from  various  incidental  allu- 
sions in  the  Evangelists,  that  it  was  the  habit  of  our  Lord  at  this  period  to  spend  his 
days  in  Jerusalem,  in  teaching  the  people  and  healing  the  sick,  and  his  nights  in  the 
mount  of  Olives,  in  prayer.    Yet  it  is  nowhere  directly  asserted ;  and  the  manner  in 


83.] 


THE    GOSPELS. 


297 


His  public  teaching.     Jerusalem. 


LUKE. 


JOHN. 

CH.  VII.    11-53.       CH.  VIII.    1. 

receive,  for  the  Holy  Ghost  was  not 
yet  given  ^  because  that  Jesus  was  not 
yet  glorified.) 

40  Many  of  the  people  therefore, 
when  they  heard  this  saying,  said,  Of 
a  truth  this  is  the  Prophet. 

41  Others  said,  This  is  the  Christ. 
But  some  said,  Shall  Christ  come  out 
of  Galilee  ? 

42  Hath  not  the  scripture  said,* 
That  Christ  cometh  of  the  seed  of 
David,  and  out  of  the  town  of  Bethle- 
hem, where  David  was  ? 

43  So  there  was  a  division  among 
the  people  because  of  him. 

44  And  some  of  them  would  have 
taken  him ;  but  no  man  laid  hands  on 
him. 

45  Then  came  the  officers  to  the 
chief  priests  and  Pharisees  ;  and  they 
said  unto  them.  Why  have  ye  not 
brought  him  ? 

46  The  officers 
man  spake  like  this  man. 

47  Then  answered  them  the  Phari- 
sees, Are  ye  also  deceived  ? 

48  Have  any  of  the  rulers,  or  of 
the  Pharisees  believed  on  him  ? 

49  But  this  people  who  knoweth 
not  the  law  are  cursed. 

50  Nicodemus  saith  unto  them,  (he 
that  came  to  Jesus  by  night,  being 
one  of  them,) 

51  Doth  our  law  judge  any  man 
before  it  hear  him,  and  know  what  he 
doeth  ? 

52  They  answered,  and  said  unto 
him.  Art  thou  also  of  Galilee  :  Search, 
and  look :  for  out  of  Galilee  ariseth 
no  prophet. 

53  And  every  man  went  unto  his 
own  house. 

CH.  VIII. 

Jesus  went  unto  the  mount  of 
Olives  : 


»  Ps.  Ixxxix.  4,  and  cxxxii.  11.     Mic.  v.  2. 


which  it  is  slightly  mentioned  or  alluded  to  by  the  sacred  writers,  is  worthy  of  partic- 
ular notice,  as  a  proof  of  their  veracity,  never  met  with,  in  works  of  fiction,  Compare 
Matth.  xxiv.  3,  and  xxvi.  30  ;  Mark  xiii.  3,  and  xiv.  26  ;  Luke  vi.  12,  and  xxi.  37,  38, 
and  xxii.  39  ;  John  viii.  1,2,  and  xviii.  i. 


298 


HARMONY    OF 


[part  VI. 


84.  The  woman  taken  in 


MATTHEW. 


MARK. 


§  85.  Further  public  teaching  of  our  Lord.     He  reproves  the 


John  viii.  5,  should  be  stoned.]  The  Romans,  in  settling  the  provincial  government 
of  Judea,  which  they  had  conquered,  deprived  the  Jewish  tribunals  of  the  power  of 
inflicting  capital  punishments.  John  xviii.  31.  See  Appendix,  No.  IV.  The  law 
of  Moses,  however,  condemned  adulterers  to  be  stoned  to  death.  "  This  woman  had 
been  caught  in  the  very  fact.  Jesus  must  therefore  determine  against  the  law,  which 
inflicted  death  ;  or  against  the  ;  Romans,  who  sufiered  them  not  to  put  any  body  to 
death,  and  who  would  still  less  have  permitted  it  for  such  a  crime  as  adultery,  which 
was  not  capital  among  them.  —  If  he  condemned  not  the  adulteress  to  death  when  he 


SEC.  84,  85.] 


THE    GOSPELS. 


299 


adultery.     Jerusalem. 


LUKE. 


JOHN. 

CH.  VIII.      2-11. 

2  And  early  in  the  morning-  he 
eame  again  into  the  temple,  and  all 
the  people  came  unto  him ;  and  he  sat 
down  and  taught  them. 

3  And  the  scribes  and  Pharisees 
brought  unto  him  a  woman  taken  in 
adultery  :  and  when  they  had  set  her 
in  the  midst, 

4  They  say  unto  him.  Master,  this 
woman  was  taken  in  adultery,  in  the 
very  act. 

5  Now  Moses  in  the  law  *  com- 
manded us,  that  such  should  be 
stoned  :  but  what  sayest  thou  ? 

6  This  they  said,  tempting  him, 
that  they  might  have  to  accuse  him. 
But  Jesus  stooped  down,  and  with  his 
finger  wrote  on  the  ground,  as  though 
he  heard  them  not. 

7  So  when  they  continued  asking 
him,  he  lifted  up  himself,  and  said 
unto  them, -He  that  is  without  sin 
among  you,  let  him  first  cast  a  stone 
at  her. 

8  And  again  he  stooped  down,  and 
wrote  on  the  ground. 

9  And  they  which  heard  it,  being 
convicted  by  their  own  conscience, 
went  out  one  by  one,  beginning  at  the 
eldest,  even  unto  the  last :  and  Jesus 
was  left  alone,  and  the  woman  stand- 
ing in  the  midst. 

10  When  Jesus  had  lifted  up  him- 
self, and  saw  none  but  the  woman, 
he  said  unto  her,  Woman,  where  are 
those  thine  accusers  ?  hath  no  man 
condemned  thee  ? 

11  She  said,  No  man.  Lord.  And 
Jesus  said  unto  her.  Neither  do  I  con- 
demn thee  :  go,  and  sin  no  more. 


unbelieving  Jews,  and  escapes  from  their  hands.     Jerusalem. 


CH.  VIII.  12-59. 
12  Then   spake   Jesus   again  unto 
them,   saying,  I  am  the  light  of  the 


•  Lev.  XX.  10.     Deut.  xxii.  21. 


was  alone  with  her,  he  hereby  teaches  us  to  submit  to  the  civil  laws  of  the  places 
where  we  live."     Basnage,  Hist.  Jud.  lib.  v.  c.  xx.  §  2. 

.Fohn  viii.  7,  let  him  Jirst  cast  a  stone.']  When  one  was  condemned  to  death,  those 
witnesses,  whose  evidence  decided  the  sentence,  inflicted  the  first  blows,  in  order  to 
add  the  last  degree  of  certainty  to  their  evidence.    Dupin,  Trial  of  Jesus,  p.  7. 


300 


HARMONY    OF 


[part  VI. 


^  85.  Further  public  teaching  of  our  Lord.     He  reproves  the 


MATTHEW. 


MARK. 


John  viii.  14,  ye  cannot  tellJ]  John  vii.  28,  is  consistent  with  John  viii.  14.  "  Ye 
both  know  my  transactions  among  you,  and  whence,  as  a  man,  I  derive  my  descent  ; 
(oh.  vi.  42,)  and  yet  there  is  a  sense  in  which  ye  know  not  whence  I  am,  as  I  came 
not,"  &c.    Kai  is  used  in  the  same  manner,  Matth.  ix.  19.    And  yet  wisdom,  &c. 


85.] 


THE    GOSPELS. 


301 


unbelieving  Jews,  and  escapes  from  their  hands.     Jerusalem. 


LUKE. 


JOHN. 

CH.  VIII.    12-59. 

v^orld  :  he  that  followeth  me  shall  not 

w^alk  in  darkness,  but  shall  have  the 

light  of  life. 

13  The  Pharisees  therefore  said 
unto  him,  Thou  bearest  record  of  thy- 
self;  thy  record  is  not  true. 

14  Jesus  answered  and  said  unto 
them,  Though  I  bear  record  of  myself, 
yet  my  record  is  true :  for  I  know 
whence  I  came,  and  whither  T  go : 
but  ye  cannot  tell  whence  I  come,  and 
whither  I  go. 

15  Ye  judge  after  the  flesh,  I  judge 
no  man. 

16  And  yet  if  I  judge,  my  judgment 
is  true  :  for  I  am  not  alone,  but  I  and 
the  Father  that  sent  me. 

17  It  is  also  written  in  your  law, 
that  the  testimony  of  two  men  is 
true.* 

18  I  am  one  that  bear  witness  of 
myself;  and  the  Father  that  sent  me, 
beareth  witness  of  me. 

19  Then  said  they  unto  him.  Where 
is  thy  Father?  Jesus  answered.  Ye 
neither  know  me,  nor  my  Father :  if 
ye  had  known  me,  ye  should  have 
known  my  Father  also. 

20  These  words  spake  Jesus  in  the 
treasury,  as  he  taught  in  the  temple : 
and  no  man  laid  hands  on  him,  for  his 
hour  was  not  yet  come. 

21  Then  said  Jesus  again  unto 
them,  I  go  my  way,  and  ye  shall  seek 
me,  and  shall  die  in  your  sins  :  whither 
I  go,  ye  cannot  come. 

22  Then  said  the  Jews,  Will  he 
kill  himself  ?  because  he  saith, Whither 
I  go »  ye  cannot  come. 

23  And  he  said  unto  them.  Ye  are 
from  beneath  ;  I  am  from  above  :  ye 
are  of  this  world ;  I  am  not  of  this 
world. 

24  I  said  therefore  unto  you,  that 
ye  shall  die  in  your  sins  :  for  if  ye 
believe  not  that  I  am  he,  ye  shall  die 
in  your  sins. 


«  Deut.  xvii.  6,  and  xix.  15. 


See  also  John  ix.  30.  In  this  latter  sense  (ch.  viii.  14,)  the  Jews  knew  not  whence 
Jesus  came,  knew  not  his  divine  mission,  and  that  he  would  return  to  the  Father  at 
his  ascension.    Nkwcomb. 


302 


HARMONY    OF 


[part    VI. 


^  85.  Further  public  teaching  of  our  Lord.     He  reproves  the 


MATTHEW. 


MARK. 


John  viii.  30,  many  believed  on  him.]  The  Jews  who  are  said  to  have  believed  on 
Jesus,  (John  viii.  30,)  are  not  the  same  with  those  whom  our  Lord  accuses  of  seeking 
to  kill  him,  ver.  40,  nor  with  those  who  insulted  him,  ver.  48,  &c.,  although  these  are 


SEC.  85.] 


THE    GOSPELS. 


303 


unl^lieving  Jews,  and  escapes  from  their  hands.     Jerusalem. 


LUKE. 


JOHN. 
CH.  VIII.  12-59. 

25  Then  said  they  unto  him,  Who 
art  thou?  And  Jesus  saith  unto  them, 
Even  the  same  that  I  said  unto  you 
from  the  beginning. 

26  I  have  many  things  to  say,  and 
to  judge  of  you  :  but  he  that  sent  me, 
is  true  ;  and  I  speak  to  the  world 
those  things  which  I  have  heard  of 
him. 

27  They  understood  not  that  he 
spake  to  them  of  the  Father. 

2.8  Then  said  Jesus  unto  them. 
When  ye  have  lifted  up  the  Son  of 
man,  then  shall  ye  know  that  I  am 
he,  and  that  I  do  nothing  of  myself ; 
but  as  my  Father  hath  taught  me,  I 
speak  these  things. 

29  And  he  that  sent  me  is  with 
me :  the  Father  hath  not  left  me 
alone;  for  I  do  always  those  things 
that  please  him. 

30  As  he  spake  these  words,  many 
believed  on  him. 

31  Then  said  Jesus  to  those  Jews 
which  believed  on  him.  If  ye  continue 
in  my  word,  then  are  ye  my  disciples 
indeed ; 

32  And  ye  shall  know  the  truth, 
and  the  truth  shall  make  you  free. 

33  They  answered  him.  We  be 
Abraham's  seed,  and  were  never  in 
bondage  to  any  man  :  how  say  est  thou, 
Ye  shall  be  made  free  ? 

34  Jesus  answered  them,  Verily, 
verily,  I  say  unto  you,  Whosoever 
committeth  sin,  is  the  servant  of  sin. 

35  And  the  servant  abideth  not  in 
the  house  for  ever,  hut  the  Son  abideth 
ever. 

36  If  the  Son  therefore  shall  make 
you  free,  ye  shall  be  free  indeed. 

37  I  know  that  ye  are  Abraham's 
seed  ;  but  ye  seek  to  kill  me,  because 
my  word  hath  no  place  in  you. 

38  I  speak  that  which  I  have  seen 
with  my  Father :  and  ye  do  that 
which  ye  have  seen  with  your  father. 

39  They  answered  and  said  unto 
him,  Abraham  is  our  father.     Jesus 


not  distinguished  from  the  others  in  the  narrative  of  John,  who  always  mentions  the 
Jews  indiscriminately  as  speaking  with  Jesus.    Cler.  Harm.  528.    Newcome. 


304 


HARMONY    OF 


[part    VI. 


^  85.  Further  public  teaching  of  our  Lord.     He  reproves  the 


MATTHEW. 


MARK. 


SEC.  85.] 


THE    GOSPELS. 


305 


unbelieving  Jews,  and  escapes  from  their  hands.     Jerusalem. 


LUKE. 


JOHN. 
CH.  VIII.  12-59. 
saith   unto  them,   If  ye  were  Abra- 
ham's   children,    ye    would    do    the 
works  of  Abraham. 

40  But  now  ye  seek  to  kill  me,  a 
man  that  hath  told  you  the  truth, 
which  I  have  heard  of  God :  this  did 
not  Abraham. 

41  Ye  do  the  deeds  of  your  father. 
Then  said  they  to  him,  We  be  not 
born  of  fornication  ;  we  have  one 
Father,  even  God. 

42  Jesus  said  unto  them.  If  God 
were  your  Father,  ye  would  love  me  : 
for  I  proceeded  forth  and  came  from 
God  ;  neither  came  I  of  myself,  but 
he  sent  me. 

43  Why  do  ye  not  understand  my 
speech  ?  even  because  ye  cannot  hear 
my  word. 

44  Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will 
do  :  he  was  a  murderer  from  the  be- 
ginning, and  abode  not  in  the  truth; 
because  there  is  no  truth  in  him. 
When  he  speaketh  a  lie,  he  speaketh 
of  his  own  :  for  he  is  a  liar,  and  the 
father  of  it. 

45  And  because  I  teU  you  the  truth, 
ye  believe  me  not. 

46  Which  of  you  convinceth  me  of 
sin  %  And  if  I  say  the  truth,  why  do 
ye  not  believe  me  ? 

47  He  that  is  of  God,  heareth  God's 
words  :  ye  therefore  hear  them  not, 
because  ye  are  not  of  God. 

48  Then  answered  the  Jews,  and 
said  unto  him.  Say  we  not  well  that 
thou  art  a  Samaritan,  and  hast  a 
devil  ? 

49  Jesus  answered,  I  have  not  a 
devil ;  but  I  honour  my  Father,  and 
ye  do  dishonour  me. 

50  And  I  seek  not  mine  own 
glory  :  there  is  one  that  seeketh  and 
judgeth. 

51  Verily,  verily,  I  say  unto  you, 
if  a  man  keep  my  saying,  he  shall 
never  see  death. 

52  Then  said  the  Jews  unto  him. 
Now  we  know  that  thou  hast  a  devil. 
Abraham  is  dead,  and  the  prophets ; 
and  thou  sayest,  If  a  man  keep  my 
saying,  he  shall  never  taste  of  death. 


306 


HARMONY    OF 


[part    VI. 


^  85.  Further  public  teaching  of  Our  Lord.     He  reproves  the 


MATTHEW. 


MARK. 


^  86.  A  lawyer  instructed.     Love  to  our  neighbor  defined. 


SEC.  85,  86.] 


THE    GOSPELS. 


307 


unbelieving  Jews,  and  escapes  from  their  hands.     Jerusalem. 


LUKE. 


JOHN. 
CH.  VIII.     12-59. 

53  Art  thou  greater  than  our  father 
Abraham,  which  is  dead !  and  the 
prophets  are  dead:  whom  makest 
thou  thyself? 

54  Jesus  answered,  If  I  honor 
myself,  my  honour  is  nothing :  it  is 
my  Father  that  honoureth  me,  of 
whom  ye  say,  that  he  is  your  God. 

55  Yet  ye  have  not  known  him ; 
but  I  know  him  :  and  if  I  should  say, 
I  know  him  not,  I  shall  be  a  liar  like 
unto  you  :  but  I  know  him,  and  keep 
his  saying. 

56  Your  father  Abraham  rejoiced 
to  see  my  day  :  and  he  saw  it,  and 
was  glad. 

57  Then  said  the  Jews  unto  him. 
Thou  art  not  yet  fifty  years  old,  and 
hast  thou  seen  Abraham  ? 

58  Jesus  said  unto  them,  Verily, 
verily,  I  say  unto  you,  Before  Abra- 
ham was,  I  am. 

59  Then  took  they  up  stones  to 
cast  at  him  :  but  Jesus  hid  himself, 
and  went  out.  of  the  temple,  going 
through  the  midst  of  them,  and  so 
passed  by. 


Parable  of  the  Good  Samaritan.     Near  Jerusalem. 


CH.  X.    25-37. 

25  And  behold,  a  certain  lawyer 
stood  up,  and  tempted  him,  saying. 
Master,  what  shall  I  do  to  inherit 
eternal  life? 

26  He  said  unto  him,  What  is 
written  in  the  law  1  how  readest 
thou? 

27  And  he  answering  said.  Thou 
shalt  love  the  Lord  thy  God  with 
all  thy  heart.,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  with 
all  thy  mind  ;  and  thy  neighbour  as 
thyself.* 

28  And  he  said  unto  him,  Thou 
hast  answered  right :  this  do,  and 
thou  shalt  live. 

29  But  he,  willing  to  justify  him- 
self, said  unto  Jesus,  And  who  is  my 
neighbour  ? 

30  And  Jesus  answering,  said,  A 


■  Dcut.  vi.  5.    Lev.  xix.  18,  and  xviii.  5. 


308 


HARMONY    OF 


[part   VI. 


^  86.  A  lawyer  instructed.     Love  to  our  neighbor  defined. 


MATTHEW. 


MARK. 


^  87.     Jesus  in  the  house  of  Martha 


Luke  X.  30,  down.]    A  note  of  minute  accuracy  in  the  historian,  Jericho  being  situ- 


SEC.  86,  87.] 


THE    GOSPELS. 


309 


Parable  of  the  Good  Samaritan.     Near  Jerusalem. 


LUKE. 
CH.  X.  25-37. 
certain  man  went  down  from  Jerusa- 
lem to  Jericho,  and  fell  among  thieves, 
which  stripped  him  of  his  raiment, 
and  wounded  him,  and  departed,  leav- 
ing him  half  dead. 

31  And  by  chance  there  came 
down  a  certain  priest  that  way  ;  and 
when  he  saw  him,  he  passed  by  on 
the  other  side. 

32  And  likewise  a  Levite,  when 
he  was  at  the  place,  came  and  looked 
on  him,  and  passed  by  on  the  other 
side. 

33  But  a  certain  Samaritan,  as  he 
journeyed,  came  where  he  was  :  and 
when  he  saw  him,  he  had  compassion 
on  him, 

34  And  went  to  him,  and  bound  up 
his  wounds,  pouring  in  oil  and  wine, 
and  set  him  on  his  own  beast,  and 
brought  him  to  an  inn,  and  took  care 
of  him. 

35  And  on  the  morrow,  when  he 
departed,  he  took  out  two  pence,  and 
gave  them  to  the  host,  and  said  unto 
him,  Take  care  of  him :  and  whatso- 
ever thou  spendest  more,  when  I  come 
again,  I  will  repay  thee. 

36  Which  now  of  these  three, 
thinkest  thou,  was  neighbour  unto 
him  that  fell  among  the  thieves  ? 

37  And  he  said.  He  that  shewed 
mercy  on  him.  Then  said  Jesus  unto 
him.  Go,  and  do  thou  likewise. 


JOHJN 


and  Mary.     Bethany. 


CH.  X.   38-42. 

38  Now  it  came  to  pass,  as  they 
went,  that  he  entered  into  a  certain 
village  :  and  a  certain  woman,  named 
Martha,  received  him  into  her  house. 

39  And  she  had  a  sister  called 
Mary,  which  also  sat  at  Jesus'  feet, 
and  heard  his  word. 

40  But  Martha  was  cumbered  about 
much  serving,  and  came  to  him,  and 
said.  Lord,  dost  thou  not  care  that  my 
sister  hath  left  me  to  serve  alone  ?  bid 
her  therefore  that  she  help  me. 

41  And  Jesus  answered,  and  said 


ated  in  the  plain  or  valley  of  Jordan,  and  Jerusalem  being  among  the  mountains  of 
Judea. 

21 


310 


HARMONY    OF 


[part  VI. 


^  87.  Jesus  in  the  house  of  Martha 


MATTHEW. 


MARK. 


^  88.  The  disciples  again  taught 


Luke  xi.  6,  at  midnig-fU.]    An  incidental  and  very  natural  allusion  to  the  well- 
known  custom  of  that  country.    For  in  those  hot  regions,  men  travel  in  the  cool  of  the 


SEC.  87,  88.] 


THE    GOSPELS. 


311 


and  Mary.     Bethany. 


LUKE. 

CH.  X.     38-42. 
unto   her,  Martha,   Martha,  thou  art 
careful,    and    troubled    about    many 
things  : 

42  But  one  thing  is  needful ;  and 
Mary  hath  chosen  that  good  part, 
which  shall  not  be  taken  away  from 
her. 


JOHN. 


how  to  pray.     Near  Jerusalem. 


CH.  XI.  1-13. 
And  it  came  to  pass,  that  as  he  was 
praying  in  a  certain  place,  when  he 
ceased,  one  of  his  disciples  said  unto 
him,  Lord,  teach  us  to  pray,  as  John 
also  taught  his  disciples. 

2  And  he  said  unto  them.  When 
ye  pray,  say.  Our  Father  which  art 
in  heaven.  Hallowed  be  thy  name. 
Thy  kingdom  come.  Thy  will  be 
done,  as  in  heaven,  so  in  earth. 

3  Give  us  day  by  day  our  daily 
bread. 

4  And  forgive  us  our  sins ;  for 
we  also  forgive  every  one  that  is 
indebted  to  us.  And  lead  us  not  into 
temptation  ;  but  deliver  us  from  evil. 

5  And  he  said  unto  them.  Which  of 
you  shall  have  a  friend,  and  shall  go 
unto  him  at  midnight,  and  say  unto 
him,  Friend,  lend  me  three  loaves  : 

6  For  a  friend  of  mine  in  his  jour- 
ney is  come  to  me,  and  I  have  nothing 
to  set  before  him  ? 

7  And  he  from  within  shall  answer 
and  say.  Trouble  me  not :  the  door 
is  now  shut,  and  my  children  are 
with  me  in  bed ;  I  cannot  rise  and 
give  thee. 

8  I  say  unto  you.  Though  he  will 
not  rise  and  give  him,  because  he  is 
his  friend,  yet  because  of  his  importu- 
nity he  will  rise  and  give  him  as  many 
as  he  needeth. 

9  And  I  say  unto  you.  Ask,  and  it 
shall  be  given  you ;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be 
opened  unto  you. 

10  For  every  one  that  asketh  re- 
ceiveth ;  and  he  that  seeketh  findeth  ; 


evening  and  night,  and  rest  in  the  daytime  ;  looking  for  refreshment,  if  they  are  not 
among  total  strangers,  to  the  hospitality  of  friends. 


312 


HARMONY    OF 


[part  VI. 


^  88.  The  disciples  again  taught 


MATTHEW. 


MARK. 


§  89.  The  Seventy  return. 


SEC.  88,  89.] 


THE    GOSPELS. 


313 


how  to  pray.     Near  Jerusalem. 


LUKE. 

CH.  XI.   1  -  13. 

and  to  him  that  knocketh,  it  shall  be 
opened. 

1 1  If  a  son  shall  ask  bread  of  any 
of  you  that  is  a  father,  will  he  give 
him  a  stone  ?  or  if  he  ask  a  fish,  will 
he  for  a  fish  give  him  a  serpent  ? 

12  Or  if  he  shall  ask  an  e^g,  will 
he  offer  him  a  scorpion  ? 

13  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him  ? 


JOHN. 


Jerusalem  ? 


CH.  X.    17-24. 

17  And  the  seventy  returned  again 
with  joy,  saying.  Lord,  even  the  devils 
are  subject  unto  us  through  thy  name. 

18  And  he  said  unto  them,  I  be- 
held Satan  as  lightning  fall  from 
heaven. 

19  Behold,  I  give  unto  you  power 
to  tread  on  serpents  and  scorpions, 
and  over  all  the  power  of  the  enemy  : 
and  nothing  shall  by  any  means  hurt 
you. 

20  Notwithstanding,  in  this  rejoice 
not,  that  the  spirits  are  subject  unto 
you  ;  but  rather  rejoice,  because  your 
names  are  written  in  heaven. 

21  In  that  hour  Jesus  rejoiced  in 
spirit,  and  said,  I  thank  thee,  0 
Father,  Lord  of  heaven  and  earth,  that 
thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed 
them  unto  babes:  even  so,  Father; 
for  so  it  seemed  good  in  thy  sight. 

22  All  things  are  delivered  to  me 
of  my  Father :  and  no  man  knoweth 
who  the  Son  is,  but  the  Father ;  and 
who  the  Father  is,  but  the  Son,  and 
he  to  whom  the  Son  will  reveal  him. 

23  And  he  turned  him  unto  his 
disciples,  and  said  privately,  Blessed 
are  the  eyes  which  see  the  things  that 
ye  see. 

24  For  I  tell  you.  That  many 
prophets  and  kings  have  desired  to 
see  those  things  which  ye  see,  and 
have  not  seen  them ;  and  to  hear 
those  things  which  ye  hear,  and  have 
not  heard  them. 


314 


HARMONY    OF 


[part  VI. 


^  90.  A  man  born  blind  is  healed  on  the  Sabbath. 


MATTHEW. 


MARK. 


SEC.  90.] 


THE    GOSPELS. 


315 


Our  Lord's  subsequent  discourses.     Jerusalem. 


LUKE. 


JOHN. 

CH.   IX.    1-41.       CH.  X.  1-21. 

And  as  Jesus  passed  by,  he  saw  a 
man  which  was  blind  from  his  birth. 

2  And  his  disciples  asked  him, 
saying-,  Master,  who  did  sin,  this 
man,  or  his  parents,  that  he  was  born 
blind? 

3  Jesus  answered.  Neither  hath 
this  man  sinned,  nor  his  parents  :  but 
that  the  works  of  God  should  be  made 
manifest  in  him. 

4  I  must  work  the  works  of  him 
that  sent  me,  while  it  is  day  :  the  night 
Cometh,  when  no  man  can  work. 

5  As  long-  as  I  am  in  the  world,  I 
am  the  light  of  the  world. 

6  When  he  had  thus  spoken,  he 
spat  on  the  ground,  and  made  clay  of 
the  spittle,  and  he  anointed  the  eyes 
of  the  blind  man  with  the  clay, 

7  And  said  unto  him.  Go,  wash  in 
the  pool  of  Siloam,  (which  is  by 
interpretation.  Sent.)  He  went  his 
way  therefore,  and  washed,  and  came 
seeing. 

8  The  neighbours  therefore,  and 
they  which  before  had  seen  him  that 
he  was  blind,  said.  Is  not  this  he  that 
sat  and  begged  ? 

9  Some  said.  This  is  he  :  others 
said,  He  is  like  him  :  hut  he  said,  I 
am  he. 

10  Therefore  said  they  unto  him. 
How  were  thine  eyes  opened  ? 

11  He  answered  and  said,  A  man 
that  is  called  Jesus,  made  clay,  and 
anointed  mine  eyes,  and  said  unto  me. 
Go  to  the  pool  of  Siloam,  and  wash  ; 
and  I  went  and  washed,  and  I  received 
sight. 

12  Then  said  they  unto  him,Where 
is  he  ?     He  said,  I  know  not. 

13  They  brought  to  the  Pharisees 
him  that  aforetime  was  blind. 

14  And  it  was  the  sabbath-day  when 
Jesus  made  the  clay,  and  opened  his 
eyes. 

15  Then  again  the  Pharisees  also 
^ked  him  how  he  had  received  his 
sight.  He  said  unto  them,  He  put 
clay  upon  mine  eyes,  and  I  washed, 
and  do  see. 

16  Therefore  said  some  of  the 
Pharisees,  This  man  is  not  of  God, 
because  he  keepeth  not  the  sabbath- 


316 


HARMONY    OF 


[part  VI. 


§  90.  A  man  born  blind  is  healed  on  the  Sabbath. 


MATTHEW. 


MARK. 


SEC.  90.] 


THE    GOSPELS. 


317 


Our  Lord's  subsequent  discourses.     Jerusalem. 


LUKE. 


JOHN. 

CH.   IX.   1-41.       CH.  X.  1-21. 

day.  Others  said,  How  can  a  man 
that  is  a  sinner  do  such  miracles? 
And  there  was  a  division  among 
them. 

17  They  say  unto  the  bUnd  man 
again,  What  say  est  thou  of  him,  that 
he  hath  opened  thine  eyes  1  He  said, 
He  is  a  prophet. 

18  But  the  Jews  did  not  believe 
concerning  him,  that  he  had  been 
blind,  and  received  his  sight,  until 
they  called  the  parents  of  him  that 
had  received  his  sight. 

19  And  they  asked  them,  saying, 
Is  this  your  son,  who  ye  say  was 
born  blind  ?  How  then  doth  he  now 
see? 

20  His  parents  answered  them  and 
said.  We  know  that  this  is  our  son, 
and  that  he  was  born  blind : 

21  But  by  what  means  he  now 
seeth,  we  know  not ;  or  who  hath 
opened  his  eyes,  we  know  not :  he  is 
of  age  ;  ask  him  :  he  shall  speak  for 
himself. 

22  These  words  spake  his  parents, 
because  they  feared  the  Jews :  for 
the  Jews  had  agreed  already,  that  if 
any  man  did  confess  that  he  was 
Christ,  he  should  be  put  out  of  the 
synagogue. 

23  Therefore  said  his  parents.  He 
is  of  age  ;  ask  him. 

24  Then  again  called  they  the  man 
that  was  blind,  and  said  unto  him. 
Give  God  the  praise :  we  know  that 
this  man  is  a  sinner. 

25  He  answered  and  said.  Whether 
he  be  a  sinner  or  no,  I  know  not : 
one  thing  I  know,  that,  whereas  I 
was  blind,  now  I  see. 

26  Then  said  they  to  him  again, 
What  did  he  to  thee  ?  how  opened  he 
thine  eyes  ? 

27  He  answered  them,  I  have  told 
you  already,  and  ye  did  not  hear : 
wherefore  would  ye  hear  it  again? 
will  ye  also  be  his  disciples  ? 

28  Then  they  reviled  him,  and  said, 
Thou  art  his  disciple  ;  but  we  are 
Moses'  disciples. 

29  We  know  that  God  spake  unto 
Moses  ;  as  for  this  fellow,  we  know 
not  from  whence  he  is. 


318 


HARMONY    OF 


[part   VI. 


^  90.  A  man  born  blind  is  healed  on  the  Sabbath. 


MATTHEW. 


MARK. 


SEC.  90.] 


THE    GOSPELS. 


319 


Our  Lord's  subsequent  discourses.     Jerusalem. 


LUKE. 


JOHN. 

CH.   IX.    1-41.       CH.  X.    1-21. 

30  The  man  answered  and  said 
unto  them,  Why,  herein  is  a  marvel- 
lous thing,  that  ye  know  not  from 
whence  he  is,  and  yet  he  hath  opened 
mine  eyes. 

31  Now  we  know  that  God  heareth 
not  sinners  :  but  if  any  man  be  a  wor- 
shipper of  God,  and  doeth  his  will, 
him  he  heareth. 

32  Since  the  world  began  was  it 
not  heard  that  any  man  opened  the 
eyes  of  one  that  was  bom  blind. 

33  If  this  man 
could  do  nothing. 

34  They  answered  and  said  unto 
him,  Thou  wast  altogether  born  in 
sins,  and  dost]  thou  teach  us  ?  And 
they  cast  him  out. 

35  Jesus  heard  that  they  had  cast 
him  out :  and  when  he  had  found 
him,  he  said  unto  him.  Dost  thou  be- 
Ueve  on  the  Son  of  God  ? 

36  He  answered  and  said,  Who 
is  he,  Lord,  that  I  might  believe  on 
him? 

37  And  Jesus  said  unto  him,  Thou 
hast  both  seen  him,  and  it  is  he  that 
talketh  with  thee. 

38  And  he  said,  Lord,  I  believe. 
And  he  worshipped  him. 

39  And  Jesus  said.  For  judgment 
I  am  come  into  this  world  ;  that  they 
which  see  not  might  see  ;  and  that 
they  which  see  might  be  made  blind. 

40  And  some  of  the  Pharisees  which 
were  with  him  heard  these  words,  and 
said  unto  him,  Are  we  blind  also  ? 

41  Jesus  said  unto  them,  If  ye  were 
blind,  ye  should  have  no  sin  :  but  now 
ye  say.  We  see ;  therefore  your  sin 
remaineth. 

CH.    X. 

Verily,  verily,  I  say  unto  you, 
He  that  entereth  not  by  the  door  into 
the  sheepfold,  but  climbeth  up  some 
other  way,  the  same  is  a  thief  and  a 
robber. 

2  But  he  that  entereth  in  by  the 
door  is  the  shepherd  of  the  sheep. 

3  To  him  the  porter  openeth ;  and 
the  sheep  hear  his  voice  :  and  he 
calleth  his  own  sheep  by  name,  and 
leadeth  them  out. 

4  And  when  he  putteth   forth  his 


320 


HARMONY    OF 


[part   VI, 


^  90.  A  man  born  blind  is  healed  on  the  Sabbath. 


MATTHEW. 


MARK. 


SEC.  90.] 


THE    GOSPELS. 


3^1 


Our  Lord's  subsequent  discourses.     Jerusalem. 


LUKE. 


JOHN. 

CH.  IX.    1-41.       CH.  X.   1-21. 

own  sheep,  he  goeth  before  them,  and 
the  sheep  follow  him  :  for  they  know 
his  voice. 

5  And  a  strang-er  will  they  not  fol- 
low, but  will  flee  from  him  :  for  they 
know  not  the  voice  of  strangers. 

6  This  parable  spake  Jesus  unto 
them :  but  they  understood  not  what 
things  they  were  which  he  spake  unto 
them. 

7  Then  said  Jesus  unto  them  again, 
Verily,  verily,  I  say  unto  you,  I  am 
the  door  of  the  sheep. 

8  All  that  ever  camie  before  me  are 
thieves  and  robbers  :  but  the  sheep 
did  not  hear  them. 

9  I  am  the  door  :  by  me  if  any  man 
enter  in,  he  shall  be  saved,  and  shall 
go  in  and  out,  and  find  pasture. 

10  The  thief  cometh  not,  but  for 
to  steal,  and  to  kill,  and  to  destroy  : 
I  am  come  that  they  might  have  life, 
and  that  they  might  have  it  more 
abundantly. 

11  I  am  the  good  shepherd:  the 
good  shepherd  giveth  his  life  for  the 
sheep. 

12  But  he  that  is  a  hireling,  and 
not  the  shepherd,  whose  own  the 
sheep  are  not,  seeth  the  wolf  coming, 
and  leaveth  the  sheep,  and  fleeth; 
and  the  wolf  catcheth  them,  and  scat- 
tereth  the  sheep. 

13  The  hireling  fleeth,  because  he 
is  a  hireling,  and  careth  not  for  the 
sheep. 

14  I  am  the  good  shepherd,  and 
know  my  sheep,  and  am  known  of 
mine, 

15  As  the  Father  knoweth  me, 
even  so  know  I  the  Father  :  and  I  lay 
down  my  life  for  the  sheep. 

16  And  other  sheep  I  have,  which 
are  not  of  this  fold  :  them  also  I  must 
bring,  and  they  shall  hear  my  voice ; 
and  there  shall  be  one  fold,  and  one 
shepherd. 

17  Therefore  doth  my  Father  love 
me,  because  I  lay  down  my  life,  that 
I  might  take  it  again. 

18  No  man  taketh  it  from  me,  but 
I  lay  it  down  of  myself.  I  have  power 
to  lay  it  down,  and  I  have  power  to 


322  HARMONY   OF  [part  vi. 

^  90.  A  man  born  blind  is  healed  on  the  Sabbath. 


MATTHEW. 


MARK. 


^91.  Jesus  at  Jerusalem  at  the  feast  of  dedication. 


SEC.  90,  91.] 


THE    GOSPELS. 


323 


Our  Lord's  subsequent  discourses.     Jerusalem. 


LUKE. 


JOHN. 

CH.  IX.    1-41,      CH.  X.  1-21. 

take  it  again.     This    commandment 
have  I  received  of  my  Father. 

19  There  was  a  division  therefore 
again  among  the  Jews  for  these  say- 
ings. 

20  And  many  of  them  said,  He 
hath  a  devil,  and  is  mad ;  why  hear 
ye  him? 

21  Others  said.  These  are  not  the 
words  of  him  that  hath  a  deviL  Can 
a  devil  open  the  eyes  of  the  blind  ? 


He  retires  beyond  Jordan.     Jerusalem.     Bethany  beyond  Jordan. 


CH.  X.    22-42. 

22  And  it  was  at  Jerusalem  the 
feast  of  the  dedication,  and  it  was 
winter. 

23  And  Jesus  walked  in  the  temple 
in  Solomon's  porch. 

24  Then  came  the  Jews  round  about 
him,  and  said  unto  him.  How  long 
dost  thou  make  us  to  doubt  \  If  thou 
be  the  Christ,  tell  us  plainly. 

25  Jesus  answered  them,  I  told  you, 
and  ye  believed  not :  the  works  that  I 
do  in  my  Father's  name,  they  bear 
witness  of  me. 

26  But  ye  believe  not,  because  ye 
are  not  of  my  sheep,  as  I  said  unto 
you. 

27  My  sheep  hear  my  voice,  and  I 
know  them,  and  they  follow  me  : 

28  And  I  give  unto  them  eternal 
life  ;  and  they  shall  never  perish,  nei- 
ther shall  any  pluck  them  out  of  my 
hand. 

29  My  Father,  which  gave  them 
me,  is  greater  than  all ;  and  none  is 
able  to  pluck  them  out  of  my  Father's 
hand. 

30  I  and  my  Father  are  one. 

31  Then  the  Jews  took  up  stones 
again  to  stone  him. 

32  Jesus  answered  them.  Many 
good  works  have  I  shewed  you  from 
my  Father  ;  for  which  of  those  works 
do  ye  stone  me  ? 

33  The  Jews  answered  him,  say- 
ing, For  a  good  work  we  stone  thee 
not ;  but  for  blasphemy,  and  because 
that  thou,  being  a  man,  makest  thy- 
self God. 


324 


HARMONY    OF 


[part  VI. 


^91.  Jesus  at  Jerusalem  at  the  feast  of  dedication. 


MATTHEW. 


MARK. 


§  92.  The  raising  of  Lazarus. 


li^r 


SEC.  91,  92.] 


THE    GOSPELS. 


325 


He  retires  beyond  Jordan.     Jerusalem.     Bethany  beyond  Jordan. 


LUKE. 


JOHN. 
CH.  X.  22-42. 

34  Jesus  answered  them,  Is  it  not 
written  in  your  law,  I  said,  Ye  are 
gods  1  * 

35  If  he  called  them  gods,  unto 
whom  the  word  of  God  came,  and  the 
scripture  cannot  be  broken  ; 

36  Say  ye  of  him  whom  the  Father 
hath  sanctified,  and  sent  into  the 
world.  Thou  blasphemest ;  because  I 
said,  I  am  the  Son  of  God  ? 

37  If  I  do  not  the  works  of  my 
Father,  believe  me  not. 

38  But  if  I  do,  though  ye  believe 
not  me,  believe  the  works  :  that  ye 
may  know  and  believe  that  the  Father 
is  in  me,  and  I  in  him. 

39  Therefore  they  sought  again  to 
take  him  ;  but  he  escaped  out  of  their 
hand, 

40  And  went  away  again  beyond 
Jordan,  into  the  place  where  John  at 
first  baptized  ;  and  there  he  abode. 

41  And  many  resorted  unto  him, 
and  said,  John  did  no  miracle  ;  but 
all  things  that  John  spake  of  this  man 
were  true. 

42  And  many  believed  on  him 
there. 


Bethany. 


CH.  XI.     1-46. 
Now  a  certain  man  was  sick,  named 
Lazarus,  of  Bethany,  the  town  of  Ma- 
ry and  her  sister  Martha. 

2  (It  was  that  Mary  which  anointed 
the  Lord  with  ointment,  and  wiped 
his  feet  with  her  hair,  whose  brother 
Lazarus  was  sick.) 

3  Therefore  his  sisters  sent  unto 
him,  saying.  Lord,  behold,  he  whom 
thou  lovest  is  sick. 

4  When  Jesus  heard  that,  he  said, 
This  sickness  is  not  unto  death,  but 
for  the  glory  of  God,  that  the  Son  of 
God  might  be  glorified  thereby. 

5  Now  Jesus  loved  Martha,  and 
her  sister,  and  Lazarus. 

6  When  he  had  heard  therefore  that 
he  was  sick,  he  abode  two  days  still 
in  the  same  place  where  he  was. 

7  Then  after  that  saith  he  to  his 
disciples.  Let  us  go  into  Judea  again. 


S2 


*  Ps.  Ixxxii.  6.    Ex.  xxii.  7,  seq. 


326 


HARMONY    OF 


[part  VI. 


92.  The  raising  of.  Lazarus. 


MATTHEW. 


MARK. 


92.] 


THE    GOSPELS. 


327 


Bethany. 


LUKE. 


JOHN. 
CH.  XI.    1-46. 

8  His  disciples  say  unto  him,  Mas- 
ter, the  Jews  of  late  sought  to  stone 
thee  ;  and  goest  thou  thither  again  ? 

9  Jesus  answered,  Are  there  not 
twelve  hours  in  the  day?  If  any  man 
walk  in  the  day,  he  stumbleth  not, 
because  he  seeth  the  light  of  this 
world. 

10  But  if  a  man  walk  in  the  night, 
he  stumbleth,  because  there  is  no 
light  in  him. 

1 1  These  things  said  he  :  and  after 
that  he  saith  unto  them.  Our  friend 
Lazarus  sleepeth  ;  but  I  go  that  I 
may  awake  him  out  of  sleep. 

12  Then  said  his  disciples,  Lord,  if 
he  sleep,  he  shall  do  welL 

13  Howbeit  Jesus  spake  of  his 
death  :  but  they  thought  that  he  had 
spoken  of  taking  of  rest  in  sleep. 

14  Then  said  Jesus  unto  them 
plainly,  Lazarus  is  dead. 

15  And  I  am  glad  for  your  sakes 
that  I  was  not  there,  to  the  intent  ye 
may  believe;  nevertheless,  let  us  go 
unto  him. 

16  Then  said  Thomas,  which  is 
called  Didymus,  unto  his  fellow-disci- 
ples, Let  us  also  go,  that  we  may  die 
with  him. 

17  Then  when  Jesus  came,  he 
found  that  he  had  lain  in  the  grave 
four  days  already. 

18  (Now  Bethany  was  nigh  unto 
Jerusalem,  about  fifteen  furlongs  off:) 

19  And  many  of  the  Jews  came  to 
Martha  and  Mary,  to  comfort  them 
concerning  their  brother. 

20  Then  Martha,  as  soon  as  she 
heard  that  Jesus  was  coming,  went 
and  met  him  :  but  Mary  sat  still  in  the 
house. 

21  Then  said  Martha  unto  Jesus, 
Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died. 

22  But  I  know  that  even  now, 
whatsoever  thou  wilt  ask  of  God, 
God  will  give  it  thee. 

23  Jesus  saith  unto  her.  Thy  brother 
shall  rise  again. 

24  Martha  saith  unto  him,  T  know 
that  he  shall  rise  again  in  the  resur- 
rection at  the  last  day. 

25  Jesus  said  unto  her,.  I  am  the 


328 


HARMONY    OF 


[part   VI. 


^  92.  The  raising  of  Lazarus. 


MATTHEW. 


MARK. 


SEC.  92.] 


THE    GOSPELS. 


329 


Bethany. 


LUKE. 


JOHN. 

CH.  XI.    1-4G. 

resurrection,  and  the  life  :  he  that  be- 

lieveth  in  me,  though  he   were  dead, 

yet  shall  he  live  : 

26  And  whosoever  liveth,  and  be- 
lieveth  in  me,  shall  never  die.  Be- 
lievest  thou  this  ? 

27  She  saith  unto  him,  Yea,  Lord  : 
I  believe  that  thou  art  the  Christ,  the 
Son  of  God,  which  should  come  into 
the  world. 

28  And  when  she  had  so  said,  she 
went  her  way,  and  called  Mary  her 
sister  secretly,  saying,  The  master  is 
come,  and  calleth  for  thee. 

29  As  soon  as  she  heard  that,  she 
arose  quickly,  and  came  unto  him. 

30  Now  Jesus  was  not  yet  come 
into  the  town,  but  was  in  that  place 
where  Martha  met  him. 

31  The  Jews  then  which  were 
with  her  in  the  house,  and  comforted 
her,  when  they  saw  Mary  that  she 
rose  up  hastily,  and  went  out,  fol- 
lowed her,  saying,  She  goeth  unto 
the  grave  to  weep  there. 

32  Then  when  Mary  was  come 
where  Jesus  was,  and  saw  him,  she 
fell  down  at  his  feet,  saying  unto  him, 
Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died. 

33  When  Jesus  therefore  saw  her 
weeping,  and  the  Jews  also  weeping 
which  came  with  her,  he  groaned  in 
the  spirit,  and  was  troubled, 

34  And  said.  Where  have  ye  laid 
him?  They  say  unto  him,  Lord, 
come  and  see. 

35  Jesus  wept. 

36  Then  said  the  Jews,  Behold 
how  he  loved  him  ! 

37  And  some  of  them  said.  Could 
not  this  man,  which  opened  the  eyes 
of  the  blind,  have  caused  that  even 
this  man  should  not  have  died  ? 

38  Jesus  therefore  again  groanine 
in  himself,  cometh  to  the  grave,  fi 
was  a  cave,  and  a  stone  lay  upon  it. 

39  Jesus  said,  Take  ye  away  the 
etone.  Martha,  the  sister  of  him  that 
was  dead,  saith  unto  him,  Lord,  by 
this  time  he  stinketh :  for  he  hath 
been  dead  four  days. 

40  Jesus  saith  unto  her,  Said  I  not 


330 


Harmony  of 


[part   VI. 


^  92.  The  raising  of  Lazarus. 


MATTHEW. 


^ 


MARK. 


^  93.  The  counsel  of  Caiaphas  against  Jesus.     He 


SEC.  92,  93.] 


THE    GOSPELS. 


331 


Bethany. 


LUKE. 


JOHN. 
CH.  XI.    1-46. 
unto  thee,  that  if  thou  wouldest  be- 
hove, thou  shouldest  see  the  glory  of 
God? 

41  Then  they  took  away  the  stone 
from  the  place  where  the  dead  was 
laid.  And  Jesus  lifted  up  his  eyes, 
and  said,  Father,  I  thank  thee  that 
thou  hast  heard  me  : 

42  And  I  knew  that  thou  hearest 
me  always :  but  because  of  the  peo- 
ple which  stand  by,  I  said  it,  that 
they  may  believe  that  thou  hast  sent 
me. 

43  And  when  he  thus  had  spoken, 
he  cried  with  a  loud  voice,  Lazarus, 
come  forth. 

44  And  he  that  was  dead  came 
forth,  bound  hand  and  foot  with  grave- 
clothes  :  and  his  face  was  bound  about 
with  a  napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go. 

45  Then  many  of  the  Jews  which 
came  to  Mary,  and  had  seen  the 
things  which  Jesus  did,  believed  on 
him. 

46  But  some  of  them  went  their 
ways  to  the  Pharisees,  and  told  them 
what  things  Jesus  had  done. 


retires  from  Jerusalem.     Jerusalem.     Ephraim. 


CH.  XI.  47-54. 

47  Then  gathered  the  chief  priests 
and  the  Pharisees  a  council,  and  said. 
What  do  we?  for  this  man  doeth 
many  miracles. 

48  If  we  let  him  thus  alone,  all 
men  will  believe  on  him :  and  the 
Romans  shall  come,  and  take  away 
both  our  place  and  nation. 

49  And  one  of  them,  named  Caia- 
phas,  being  the  high  priest  that  same 
year,  said  unto  them.  Ye  know  no- 
thing at  all, 

50  Nor  consider  that  it  is  expedient 
for  us,  that  one  man  should  die  for  the 
people,  and  that  the  whole  nation 
perish  not. 

51  And  this  spake  he  not  of  him- 
self :  but  being  high  priest  that  year, 
he  prophesied  that  Jesus  should  die 
for  that  nation ; 

52  And  not  for  that  nation  only, 
but  that  also  he  should  gather  together 


w^ 


HARMONY    OF 


[fart    VI. 


^  93.  The  counsel  of  Caiaphas  against  Jesus.     He 


MATTHEW. 


MARK. 


^  91.  Jesus,  beyond  Jordan,  is  followed  by  multitudes.     The  healing 


CH.  XIX.      1,  2. 

And  it  came  to  pass,  that  when 
Jesus  had  finished  these  sayings,  he 
departed  from  Galilee,  and  came  into 
the  coasts  of  Judea,  beyond  Jordan  : 

2  And  great  multitudes  followed 
him,  and  he  healed  them  there. 


CH.  X.  I. 
And  he  arose  from  thence,  and 
Cometh  into  the  coasts  of  Judea,  by 
the  farther  side  of  Jordan  :  and  the 
people  resort  unto  him  again  ;  and,  as 
he  was  wont,  he  taught  them  again. 


SEC.  93,  94.] 


THE    GOSPELS. 


333 


retires  from  Jerusalem.     Jerusalem.     Ephraim. 


LUKE. 


JOHN. 
CH.  XI.  47-54. 
in  one  the  children  of  God  that  were 
scattered  abroad. 

53  Then  from  that  day  forth  they 
took  counsel  together  for  to  put  him 
to  death. 

54  Jesus  therefore  walked  no  more 
openly  among  the  Jews  ;  but  went 
thence  unto  a  country  near  to  the  wil- 
derness, into  a  city  called  Ephraim, 
and  there  continued  with  his  disciples. 


of  the  infirm  woman  on  the  Sabbath.      Valley  of  Jordan.     Perea. 


CH.  XIII.  10-21. 

10  And  he  was  teaching  in  one  of 
the  synagogues  on  the  sabbath. 

11  And  behold,  there  was  a  woman 
which  had  a  spirit  of  infirmity  eigh- 
teen years,  and  was  bowed  together, 
and  could  in  no  wise  lift  up  herself. 

12  And  when  Jesus  saw  her,  he 
called  her  to  him,  and  said  unto  her. 
Woman,  thou  art  loosed  from  thine 
infirmity. 

13  And  he  laid  his  hands  on  her : 
and  immediately  she  was  made 
straight,  and  glorified  God. 

14  And  the  ruler  of  the  synagogue 
ansv/ered  with  indignation,  because 
that  Jesus  had  healed  on  the  sabbath- 
day,  and  said  unto  the  people.  There 
are  six  days  in  which  men  ought  to 
work :  in  them  therefore  come  and 
be  healed,  and  not  on  the  sabbath- 
day. 

15  The  Lord  then  answered  him, 
and  said.  Thou  hypocrite,  doth  not 
each  one  of  you  on  the  sabbath  loose 
his  ox  or  his  ass  from  the  stall,  and 
lead  him  away  to  watering  ? 

16  And  ought  not  this  woman,  be- 
ing a  daughter  of  Abraham,  whom 
Satan  hath  bound,  lo,  these  eighteen 
years,  be  loosed  from  this  bond  on  the 
sabbath-day  ? 

17  And  when  he  had  said  these 
things,  all  his  adversaries  were 
ashamed :  and  all  the  people  rejoiced 
for  all  the  glorious  things  that  were 
done  by  him. 

18  Then  said  he.  Unto  what  is  the 
kingdom  of  God  like  ?  and  whereunto 
shall  I  resemble  it  ? 

49  It  is  like  a  grain  of  mustard- 


334 


HARMONY    OF 


[part   VI. 


^  94.  Jesus,  beyond  Jordan,  is  followed  by  multitudes.     The  healing 


MATTHEW. 


MARK. 


^  95.  Our  Lord  goes  teaching  and  journeying  towards  Jerusalem. 


SEC.  94,  95.] 


THE    GOSPELS. 


335 


of  the  infirm  woman  on  the  Sabbath.      Valley  of  Jordan.     Perea. 


LUKE. 
CH.  XIII.    10-21, 
seed,  which  a  man  took,  and  cast  into 
his  garden,  and  it  grew,  and  waxed  a 
great  tree ;  and  the  fowls  of  the  air 
lodged  in  the  branches  of  it. 

20  And  again  he  said,  Whereunto 
shall  I  liken  the  kingdom  of  God  ? 

21  It  is  like  leaven,  which  a  woman 
took  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened. 


JOHN. 


He  is  warned  against  Herod.     Perea. 


CH.  XIII.    22-35. 

22  And  he  went  through  the  cities 
and  villages,  teaching,  and  journeying 
toward  Jerusalem. 

23  Then  said  one  unto  him.  Lord, 
are  there  few  that  be  saved  ?  And  he 
said  unto  them, 

24  Strive  to  enter  in  at  the  strait 
gate  :  for  many,  I  say  unto  you, 
will  seek  to  enter  in,  and  shall  not 
be  able. 

25  When  once  the  Master  of  the 
house  is  risen  up,  and  hath  shut  to 
the  door,  and  ye  begin  to  stand  with- 
out, and  to  knock  at  the  door,  saying. 
Lord,  Lord,  open  unto  us  ;  and  he 
shall  answer  and  say  unto  you,  I 
know  you  not  whence  ye  are  : 

26  Then  shall  ye  begin  to  say, 
We  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in  our 
streets. 

27  But  he  shall  say,  I  tell  you,  I 
know  you  not  whence  ye  are  ;  depart 
from  me,  all  ye  workers  of  iniquity. 

28  There  shall  be  weeping  and 
gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and 
all  the  prophets,  in  the  kingdom  of 
God,  and  you  yourselves  thrust  out. 

29  And  they  shall  come  from  the 
east,  and  from  the  west,  and  from  the 
north,  and  from  the  south,  and  shall 
sit  down  in  the  kingdom  of  God. 

30  And  behold,  there  are  last, 
which  shall  be  first;  and  there  are 
first,  which  shall  be  last. 

31  The  same  day  there  came  cer- 
tain of  the  Pharisees,  saying  unto  him. 
Get  thee  out,  and  depart  hence  ;  for 
Herod  will  kill  thee. 

32  And  he  said  unto  them.  Go  ye 


336 


HARMONY    OF 


[part   VI. 


^  95.  Our  Lord  goes  teaching  and  journeying  towards  Jerusalem. 


MATTHEW. 


MARK. 


§  96.  Our  Lord  dines  with  a  chief  Pharisee 


SEC.  95,  96.] 


THE    GOSPELS. 


337 


He  is  warned  asrainst  Herod.     Perea. 


LUKE. 
CH.  XIII.  22-35. 
and  tell  that  fox,  Behold,  I  cast  out 
devils,  and  I  do  cures  to-day  and  to- 
morrow, and  the  third  day  1  shall  be 
perfected. 

33  Nevertheless,  I  must  work  to- 
day and  to-morrow,  and  the  day  fol- 
lowing :  for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem. 

34  O  Jerusalem,  Jerusalem,  which 
killest  the  prophets,  and  stonest  them 
that  are  sent  unto  thee ;  how  often 
would  I  have  gathered  thy  children 
together,  as  a  hen  doth  gather  her 
brood  under  her  wings,  and  ye  would 
not! 

35  Behold,  your  house  is  left  unto 
you  desolate.''  And  verily,  I  say  unto 
you,Ye  shall  not  see  me,  until  the  time 
come  when  ye  shall  say.  Blessed  is 
he  that  cometh  in  the  name  of  the 
Lord. 


JOHN. 


on  the  Sabbath.     Incidents.     Perea. 


1-24. 

pass, 


CH.    XIV. 

And  it  came  to  pass,  as  he  went 
into  the  house  of  one  of  the  chief 
Pharisees  to  eat  bread  on  the  sabbath- 
day,  that  they  watched  him. 

2  And  behold,  there  was  a  certain 
man  before  him  which  had  the  dropsy. 

3  And  Jesus  answering,  spake  unto 
the  lawyers  and  Pharisees,  saying.  Is 
it  lawful  to  heal  on  the  sabbath-day  1 

4  And  they  held  their  peace.  And 
he  took  him,  and  healed  him,  and  let 
him  go  : 

5  And  answered  them,  saying, 
Which  of  you  shall  have  an  ass  or 
an  OX  fallen  into  a  pit,  and  will  not 
straightway  pull  him  out  on  the  sab- 
bath-day"? 

6  And  they  could  not  answer  him 
again  to  these  things. 

7  And  he  put  forth  a  parable  to 
those  which  were  bidden,  when  he 
marked  how  they  chose  out  the  chief 
rooms  ;  saying  unto  them, 

8  When  thou  art  bidden  of  any  man 
to  a  wedding,  sit  not  down  in  the 
highest  room,  lest  a  more  honourable 
man  than  thou  be  bidden  of  him  ; 


*  Ps.  Ixix.  25.    Jer. 


and  xxii.  5. 


338 


HARMONY    OF 


[part  VI. 


^  96.  Our  Lord  dines  with  a  chief  Pharisee 


MATTHEW. 


MARK. 


SEC.  96.] 


THE    GOSPELS. 


339 


on  the  Sabbath.     Incidents.     Perea. 


LUKE. 
CH.  XIV.    1-24. 

9  And  he  that  bade  thee  and  him 
come  and  say  to  thee,  Give  this  man 
place  ;  and  thou  begin  with  shame  to 
take  the  lowest  room.  \ 

10  But  when  thou  art  bidden,  go  \ 
and  sit  down  in  the  lowest  room  ; ! 
that  when  he  that  bade  thee  cometh,i 
he  may  say  unto  thee,  Friend,  go  upj 
higher  :  then  shalt  thou  have  worship  j 
in  the  presence  of  them  that  sit  atj 
meat  with  thee.  j 

1 1  For  whosoever  exalteth  himself  j 
shall  be  abased ,  and  he  that  humbleth  | 
himself  shall  be  exalted.  | 

12  Then  said  he  also  to  him  that' 
bade  him.  When  thou  makest  a  dinner^ 
or  a  supper,  call  not  thy  friends,  nor  i 
thy  brethren ,  neither  thy  kinsmen,  nor 
thy  rich  neighbours  ;  lest  they  also  \ 
bid  thee  again,  and  a  recompense  be 
made  thee. 

13  But  when  thou  makest  a  feast,! 
call  the  poor,  the  maimed,  the  lame,| 
the  blind  ; 

14  And  thou  shalt  be  blessed  :  for 
they  cannot  recompense  thee  :  for  thou 
shalt  be  recompensed  at  the  resurrec- 
tion of  the  just. 

15  And  when  one  of  them  that  sat 
at  meat  with  him  heard  these  things, 
he  said  unto  him.  Blessed  is  he  that 
shall  eat  bread  in  the  kingdom  of 
God. 

16  Then  said  he  unto  him,  A  cer- 
tain man  made  a  great  supper,  and 
bade  many : 

17  And  sent  his  servant  at  supper- 
time,  to  say  to  them  that  were  bid- 
den. Come,  for  all  things  are  now 
read]^. 

is"  And  they  all  with  one  consent 
began  to  make  excuse.  The  first 
said  unto  him,  I  have  bought  a  piece 
of  ground,  and  I  must  needs  go  and 
see  it :  I  pray  thee  have  me  excused,  j 

19  And  another  said,  I  have  bought! 
five  yoke  of  oxen,  and  I  go  to  prove! 
them  :  1  pray  thee  have  me  excused.  I 

20  And  another  said,  I  have  mar- 1 
ried  a  wife  :  and  therefore  I  cannot 
come . 

21  So  that  servant  came,  and 
shewed  his  lord  these  things.     Then 


JOHN. 


340 


HARMONY    OF 


[part  VI. 


^  96.  Our  Lord  dines  with  a  chief  Pharisee 


MATTHEW. 


MARK. 


§  97.  What  is  required  of  true 


SEC.  96,  97.] 


THE    GOSPELS. 


341 


on  the  Sabbath.     Incidents.     Perea. 


LUKE. 
CH.  XIV.  1-24. 
the  master  of  the  house  being  angry, 
said  to  his  servant,  Go  out  quickly 
into  the  streets  and  lanes  of  the 
city,  and  bring  in  hither  the  poor,  and 
the  maimed,  and  the  halt,  and  the 
bUnd. 

22  And  the  servant  said.  Lord,  it  is 
done  as  thou  hast  commanded,  and  yet 
there  is  room. 

23  And  the  lord  said  unto  the  ser- 
vant. Go  out  into  the  highways  and 
hedges,  and  compel  them  to  come  in, 
that  my  house  may  be  filled. 

24  For  I  say  unto  you,  that  none  of 
those  men  which  were  bidden,  shall 
taste  of  my  supper. 


JOHN. 


disciples.     Perea. 


OH.  XIV.    25-35. 

25  And  there  went  great  multitudes 
with  him  :  and  he  turned,  and  said  un 
to  them, 

26  If  any  man  come  to  me,  and  hate 
not  his  father,  and  mother,  and  wife, 
and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot 
be  my  disciple. 

27  And  whosoever  doth  not  bear 
his  cross,  and  come  after  me,  cannot 
be  my  disciple. 

28  For  which  of  you,  intending  to 
build  a  tower,  sitteth  not  down  first, 
and  counteth  the  cost,  whether  he 
have  sufficient  to  finish  it  ? 

29  Lest  haply  after  he  hath  laid 
the  foundation,  and  is  not  able  to 
finish  it,  all  that  behold  it  begin  to 
mock  him, 

30  Saying,  This  man  began  to 
build,  and  was  not  able  to  finish. 

31  Or  what  king  going,  to  make 
war  against  another  king,  sitteth  not 
down  first,  and  consulteth  whether  he 
be  able  with  ten  thousand  to  meet 
him  that  cometh  against  him  with 
twenty  thousand  ? 

32  Or  else,  while  the  other  is  yet  a 
great  way  off,  he  sendeth  an  ambas- 
sage,  and  desireth  conditions  of  peace. 

33  So  likewise,  whosoever  he  be 
of  you  that  forsaketh  not  all  that  he 
hath,  he  cannot  be  my  disciple. 

23 


s^ 


HARMONY    OF 


[part  VI. 


^  97.  What  is  required  of  true 


MATTHEW. 


MARK. 


§  98.  Parables  of  the  lost  Sheep,  etc. 


SEC.  97,  98.] 


THE    GOSPELS. 


343 


disciples 

Perea. 

LUKE. 

JOHN. 

CH.  XIV.   25-35. 

34  Salt  is  good:    but  if  the  salt 

have  lost  his  savour,  wherewith  shall 

it  be  seasoned? 

35  It  is  neither  fit  for  the  land,  nor 

yet  for  the  dunghill ;  but  men  cast  it 

out.     He  that  hath  ears  to  hear,  let 

him  hear. 

and  of  the  Prodigal  Son.     Perea. 


CH.  XV.    1-32. 
Then  drew  near  unto  him  all  the 
publicans  and  sinners  for  to  hear  him. 

2  And  the  Pharisees  and  scribes 
murmured,  saying.  This  man  receiveth 
sinners,  and  eateth  with  them. 

3  And  he  spake  this  parable  unto 
them,  saying, 

4  What  man  of  you  having  a  hun- 
dred sheep,  if  he  lose  one  of  them, 
doth  not  leave  the  ninety  and  nine  in 
the  wilderness,  and  go  after  that  which 
is  lost,  until  he  find  it  1 

5  And  when  he  hath  found  it,  he 
layeth  it  on  his  shoulders,  rejoicing. 

6  And  when  he  cometh  home,  he 
calleth  together  his  friends  and  neigh- 
bours, saying  unto  them,  Rejoice  with 
me  ;  for  I  have  found  my  sheep  which 
was  lost. 

7  I  say  unto  you,  that  likewise  joy 
shall  be  in  heaven  over  one  sinner 
that  repenteth,  more  than  over  ninety 
and  nine  just  persons  which  need  no 
repentance. 

8  Either  what  woman  having  ten 
pieces  of  silver,  if  she  lose  one  piece, 
doth  not  light  a  candle,  and  sweep  the 
house,  and  seek  diligently  till  she  find 
it? 

9  And  when  she  hath  found  it,  she 
calleth  her  friends  and  her  neighbours 
together,  saying,  Rejoice  with  me  ; 
for  I  have  found  the  piece  which  I 
had  lost. 

10  Likewise,  I  say  unto  you.  There 
is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth. 

11  And  he  said,  A  certain  man  had 
two  sons  : 

12  And  the  younger  of  them  said 
to  his  father.  Father,  give  me  the  por- 
tion of  goods  that  falleth  to  me.  And 
he  divided  unto  them  his  living. 


344 


HARMONY    OF 


[part    VI. 


^  98.  Parables  of  the  lost  Sheep,  etc. 


iNIATTHEW. 


MARK. 


SEC.  98.] 


THE    GOSPELS. 


345 


and  of  the  Prodigal  Son.     Perea. 


LUKE. 
CH.  XV.    1-32. 

13  And  not  many  days  after,  the 
younger  son  gathered  all  together, 
and  took  his  journey  into  a  far  coun- 
try, and  there  wasted  his  substance 
with  riotous  living. 

14  And  when  he  had  spent  all, 
there  arose  a  mighty  famine  in  that 
land  ;  and  he  began  to  be  in  want. 

15  And  he  went  and  joined  himself 
to  a  citizen  of  that  country  ;  and  he 
sent  him  into  his  fields  to  feed  swine. 

16  And  he  would  fain  have  filled 
his  belly  with  the  husks  that  the 
swine  did  eat ;  and  no  man  gave  unto 
him. 

17  And  when  he  came  to  himself, 
he  said,  How  many  hired  servants  of 
my  father's  have  bread  enough  and  to 
spare,  and  I  perish  with  hunger  ! 

18  I  will  arise  and  go  to  my  father, 
and  will  say  unto  him.  Father,  I  have 
sinned  against  heaven,  and  before 
thee, 

19  And  am  no  more  worthy  to  be 
called  thy  son  :  make  me  as  one  of 
thy  hired  servants. 

20  And  he  arose,  and  came  to  his 
father.  But  when  he  was  yet  a  great 
way  off,  his  father  saw  him,  and  had 
compassion,  and  ran,  and  fell  on  his 
neck,  and  kissed  him. 

21  And  the  son  said  unto  him. 
Father,  I  have  sinned  against  Heaven, 
and  in  thy  sight,  and  am  no  more 
worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  ser- 
vants. Bring  forth  the  best  robe,  and 
put  it  on  him  ;  and  put  a  ring  on  his 
hand,  and  shoes  on  his  feet : 

23  And  bring  hither  the  fatted  calf, 
and  kill  it ;  and  let  us  eat,  and  be 
merry  : 

24  For  this  my  son  was  dead,  and  is 
alive  again  ;  he  was  lost,  and  is  found. 
And  they  began  to  be  merry. 

25  Now  his  elder  son  was  in  the 
field  :  and  as  he  came  and  drew  nigh 
to  the  house,  he  heard  music  and 
dancing. 

26  And  he  called  one  of  the  ser- 
vants, and  asked  what  these  things 
meant. 

27  And  he  said  unto  him,  Thy 


JOHN. 


346 


HARMONY    OF 


[part  VI. 


^  98.  Parables  of  the  lost  Sheep,  etc. 


MATTHEW. 


MARK. 


^  99.  Parable  of  the  Unjust 


SEC.  98,  99.] 


THE    GOSPELS. 


347 


and  of  the  Prodigal  Son.     Perea. 


LUKE. 

CH.  XV.  1-32. 

brother  is  come  ;  and  thy  father  hath 

killed  the  fatted  calf,  because  he  hath 

received  him  safe  and  sound. 

28  And  he  was  angry,  and  would 
not  go  in ;  therefore  came  his  father 
out,  and  entreated  him. 

29  And  he,  answering,  said  to  his 
father,  Lo,  these  many  years  do  I 
serve  thee,  neither  transgressed  I  at 
any  time  thy  commandment ;  and  yet 
thou  never  gavest  me  a  kid,  that  I 
might  make  merry  with  my  friends  : 

30  But  as  soon  as  this  thy  son  was 
come,  which  hath  devoured  thy  living 
with  harlots,  thou  hast  killed  for  him 
the  fatted  calf. 

31  And  he  said  unto  him.  Son, 
thou  art  ever  with  me  ;  and  all  that  I 
have  is  thine. 

32  It  was  meet  that  we  should 
make  merry,  and  be  glad  :  for  this  thy 
brother  was  dead,  and  is  alive  again  ; 
and  was  lost,  and  is  found. 


JOHN. 


Steward.     Perea. 


CH.  XVI.  1-  13. 
And  he  said  also  unto  his  disciples. 
There  was  a  certain  rich  man  which 
had  a  steward  ;  and  the  same  was  ac- 
cused unto  him  that  he  had  wasted 
his  goods. 

2  And  he  called  him,  and  said  unto 
him.  How  is  it  that  I  hear  this  of 
thee  1  give  an  account  of  thy  steward- 
ship :  for  thou  mayest  be  no  longer 
steward. 

3  Then  the  steward  said  within 
himself.  What  shall  I  do?  for  my 
lord  taketh  away  from  me  the  stew- 
ardship :  I  cannot  dig  ;  to  beg  I  am 
ashamed. 

4  I  am  resolved  what  to  do,  that 
when  I  am  put  out  of  the  steward- 
ship, they  may  receive  me  into  their 
houses. 

5  So  he  called  every  one  of  his 
lord's  debtors  unto  him,  and  said  unto 
the  first.  How  much  owest  thou  unto 
my  lord  1 

6  And  he  said,  A  hundred  measures 
of  oil.  And  he  said  unto  him.  Take 
thy  bill,  and  sit  down  quickly,  and 
write  fifty. 

7  Then  said   he  to  another,  And 


348  HARMONY    OF  [part  vi. 

^  99.  Parable  of  the  Unjust 


MATTHEW. 


MARK. 


^  100.   The  Pharisees  reproved.     Parable  of 


SEC.  99, 100.] 


THE    GOSPELS, 


349 


Steward.     Perea. 


LUKE. 

CH.  XVI.     1-13. 

how  much  owest  thou?  And  he  said, 
A  hundred  measures  of  wheat.  And 
he  said  unto  him,  Take  thy  bill,  and 
write  four-score. 

8  And  the  lord  commended  the 
unjust  steward,  because  he  had  done 
wisely  :  for  the  children  of  this  world 
are  in  their  generation  wiser  than  the 
children  of  light. 

9  And  I  say  unto  you.  Make  to 
yourselves  friends  of  the  mammon  of 
unrighteousness  ;  that  when  ye  fail, 
they  may  receive  you  into  everlasting 
habitations. 

10  He  that  is  faithful  in  that  which 
is  least,  is  faithful  also  in  much  ;  and 
he  that  is  unjust  in  the  least,  is  unjust 
also  in  much. 

11  If  therefore  ye  have  not  been 
faithful  in  the  unrighteous  mammon, 
who  will  commit  to  your  trust  the  true 
riches  ? 

12  And  if  ye  have  not  been  faithful 
in  that  which  is  another  man's,  who 
shall  give  you  that  which  is  your  own  1 

13  No  servant  can  serve  two  mas- 
ters :  for  either  he  will  hate  the  one, 
and  love  the  other  ;  or  else  he  will 
hold  to  the  one,  and  despise  the  other. 
Ye  cannot  serve  God  and  mammon. 


JOHN. 


the  Rich  Man  and  Lazarus.     Perea. 


CH.  XVI.    14-31. 

14  And  the  Pharisees  also,  who 
were  covetous,  heard  all  these  things, 
and  they  derided  him. 

15  And  he  said  unto  them,  Ye  are 
they  which  justify  yourselves  before 
men  ;  but  God  knoweth  your  hearts  : 
for  that  which  is  highly  esteemed 
among  men,  is  abomination  in  the 
sight  of  God. 

16  The  law  and  the  prophets  were 
until  John  :  since  that  time  the  king- 
dom of  God  is  preached,  and  every 
man  presseth  into  it. 

17  And  it  is  easier  for  heaven  and 
earth  to  pass,  than  one  tittle  of  the 
law  to  fail. 

18  Whosoever  putteth  away  his 
wife,  and  marrieth  another,  commit- 
teth  adultery  ;  and  whosoever  marrieth 
her  that  is  put  away  from  her  husband, 
committeth  adultery. 


350 


HARMONY    OF 


[part   VI. 


^100.  The  Pharisees  reproved.     Parable  of 


MATTHEW. 


MARK. 


SEC.  100.] 


THE    GOSPELS. 


mi 


the  Rich  Man  and  Lazarus.     Perea. 


LUKE. 
CH.  XVI.    14-31. 

19  There  was  a  certain  rich  man, 
which  was  clothed  in  purple  and  fine 
linen  and  fared  sumptuously  every 
day: 

20  And  there  was  a  certain  beggar 
named  Lazarus,  which  was  laid  at  his 
gate,  full  of  sores, 

21  And  desiring  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's 
table  :  moreover,  the  dogs  came  and 
licked  his  sores. 

22  And  it  came  to  pass,  that  Ifee 
beggar  died,  and  was  carried  by  the 
angels  into  Abraham's  bosom.  The 
rich  man  also  died,  and  was  buried  : 

23  And  in  hell  .he  lifted  up  his 
eyes,  being  in  torments,  and  seeth 
Abraham  afar  oflf,  and  Lazarus  in  his 
bosom. 

24  And  he  cried,  and  said,  Eather 
Abraham,  have  mercy  on  me,  vAnd 
send  Lazarus,  that  he  may  dip  the  tip 
of  his  finger  in  water,  and  cool  my 
tongue :  for  I  am  tormented  in  this 
flame. 

25  But  Abraham  said,  Son,  re- 
member that  thou  in  thy  lifetime  re- 
ceivedst  thy  good  things,  and  likewise 
Lazarus  evil  things  :  but  now  he  is 
comforted,  and  thou  art  tormented. 

26  And  besides  all  this,  between  us 
and  you  there  is  a  great  gulf  fixed  : 
so  that  they  which  would  pass  from 
hence  to  you,  cannot ;  neither  can 
they  pass  to  us,  that  would  come  from 
thence. 

27  Then  he  said,  I  pray  thee  there- 
fore, father,  that  thou  wouldest  send 
him  to  my  father's  house  : 

28  For  I  have  five  brethren  ;  that 
he  may  testify  unto  them,  lest  they 
also  come  into  this  place  of  torment. 

29  Abraham  saith  unto  him,  They 
have  Moses  and  the  prophets,  let 
them  hear  them. 

30  And  he  said.  Nay,  father  Abra- 
ham :  but  if  one  went  unto  them  from 
the  dead,  they  will  repent. 

31  And  he  said  unto  him.  If  they 
hear  not  Moses  and  the  prophets,  nei- 
ther will  they  be  persuaded,  though 
one  rose  from  the  dead. 


JOHN. 


352 


HARMONY    OF 


[part  VI. 


^101.  Jesus  inculcates  forbearance, 


MATTHEW. 


MARK. 


§  102.  Christ's  coming  will  be 


SEC.  101,  102.] 


THE    GOSPELS. 


353 


faith,  humility.     Perea. 


LUKE. 

CH.  XVII.     1-10. 

Then  said  he  unto  his  disciples.  It 
is  impossible  but  that  offences  will 
come :  but  wo  unto  him  through 
whom  they  come  ! 

2  It  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck, 
and  he  cast  into  the  sea,  than  that  he 
should  offend  one  of  these  little  ones. 

3  Take  heed  to  yourselves  :  If  thy 
brother  trespass  against  thee,  rebuke 
him  ;  and  if  he  repent,  forgive  him. 

4  And  if  he  trespass  against  thee 
seven  times  in  a  day,  and  seven  times 
in  a  day  turn  again  to  thee,  saying,  I 
repent ;  thou  shalt  forgive  him. 

5  And  the  apostles  said  unto  the 
Lord,  Increase  our  faith. 

6  And  the  Lord  said.  If  ye  had 
faith  as  a  grain  of  mustard-seed,  ye 
might  say  unto  this  sycamine-tree.  Be 
thou  plucked  up  by  the  root,  and  be 
thou  planted  in  the  sea ;  and  it  should 
obey  you. 

7  But  which  of  you  having  a  ser- 
vant ploughing,  or  feeding  cattle,  will 
say  unto  him  by  and  by,  when  he  is 
come  from  the  field,  Go  and  sit  down 
to  meat  ? 

8  And  will  not  rather  say  unto  him. 
Make  ready  wherewith  I  may  sup, 
and  gird  thyself,  and  serve  me,  till  I 
have  eaten  and  drunken  ;  and  after- 
ward thou  shalt  eat  and  drink  % 

9  Doth  he  thank  that  servant,  be- 
cause he  did  the  things  that  were 
commanded  him  ?     I  trow  not. 

10  So  likewise  ye,  when  ye  shall 
have  done  all  those  things  which  are 
commanded  you,  say,  We  are  un- 
profitable servants  :  we  have  done  that 
which  was  our  duty  to  do. 


JOHN. 


sudden.     Perea. 


CH.  XVII.    20-37. 

20  And  when  he  was  demanded  of 
the  Pharisees,  when  the  kingdom  of 
God  should  come,  he  answered  them 
and  said,  The  kingdom  of  God  cometh 
not  with  observation. 

21  Neither  shall  they  say,  Lo  here  ! 
or,  Lo  there  !  for  behold,  the  kingdom 
of  God  is  within  you. 

22  And  he  said  unto  the  disciples, 


354 


HARMONY   OF 


[part   VI. 


^102.  Christ's  coming-  will  be 


MATTHEW. 


MARK. 


SEC.  102.] 


THE    GOSPELS. 


355 


sudden.     Perea, 


LUKE. 

CH.  XVII.   20-37. 

The  days  will  come,  when  ye  shall 

desire  to  see  one  of  the  days  of  the 

Son  of  man,  and  ye  shall  not  see  it. 

23  And  they  shall  say  to  you,  See 
here !  or,  See  there !  go  not  after 
them,  nor  follow  them. 

24  For  as  the  lightning  that  light- 
eneth  out  of  the  one  part  under  heaven, 
shineth  unto  the  other  part  under 
heaven  ;  so  shall  also  the  Son  of  man 
be  in  his  day. 

25  But  first  must  he  suffer  many 
things,  and  be  rejected  of  this  genera- 
tion, 

26  And  as  it  was  in  the  days  of 
Noe,  so  'shall  it  be  also  in  the  days  of 
the  Son  of  man. 

27  They  did  eat,  they  drank,  they 
married  wives,  they  were  given  in 
marriage,  until  the  day  that  Noe  en- 
tered into  the  ark,  and  the  flood  came, 
and  destroyed  them  all.* 

28  Likewise  also  as  it  was  in  the 
days  of  Lot :  they  did  eat,  they  drank, 
they  bought,  they  sold,  they  planted, 
they  builded ; 

29  But  the  same  day  that  Lot  went 
out  of  Sodom,  it  rained  fire  and  brim- 
stone from  heaven,  and  destroyed  them 
all:'' 

30  Even  thus  shall  it  be  in  the  day 
when  the  Son  of  man  is  revealed. 

31  In  that  day,  he  which  shall  be 
upon  the  house-top,  and  his  stuff  in 
the  house,  let  him  not  come  down  to 
take  it  away  :  and  he  that  is  in  the 
field,  let  him  likewise  not  return  back. 

32  Remember  Lot's  wife."^ 

33  Whosoever  shall  seek  to  save 
his  life,  shall  lose  it ;  and  whosoever 
shall  lose  his  Ufe,  shall  preserve  it. 

34  I  tell  you,  in  that  night  there 
shall  be  two  men  in  one  bed  ;  the  one 
shall  be  taken,  and  the  other  shall  be 
left. 

35  Two  women  shall  be  grinding 
together  ;  the  one  shall  be  taken,  and 
the  other  left. 

36  Two  men  shall  be  in  the  field  ; 
the  one  shall  be  taken,  and  the  other 
left. 


JOHN. 


*  Gen.  vii.  4,  7.  *»  Gen.  xix.  15,  seq. 


c  Gen.  xix.  26. 


HARMONY    OF 


[part    VI. 


§  102.  Christ's  coming  will  be 


MATTHEW. 


MARK. 


^  103.  Parables.     The  importunate  Widow i 


SEC.  102,  103.] 


THE    GOSPELS. 


357 


sudden.     Perea. 


LUKE. 
CH.  XVII.  20-37. 
37  And  they  answered  and  said 
unto  him,  Where,  Lord?  And  he  said 
unto  them.  Wheresoever  the  body  is, 
thither  will  the  eagles  be  gathered 
together. 


JOHN. 


The  Pharisee  and  Publican.     Perea. 


CH.  XVIII.     1  -  14. 

And  he  spake  a  parable  unto  them 
to  this  end,  that  men  ought  always  to 
pray,  and  not  to  faint ; 

2  Saying,  There  was  in  a  city  a 
judge,  which  feared  not  God,  neither 
regarded  man. 

3  And  there  was  a  widow  in  that 
city  ;  and  she  came  unto  him,  saying. 
Avenge  me  of  mine  adversary. 

4  And  he  would  not  for  a  while  : 
but  afterward  he  said  within  himself, 
Though  I  fear  not  God,  nor  regard 
man  ; 

5  Yet,  because  this  widow  troubleth 
me,  1  will  avenge  her,  lest  by  her  con- 
tinual coming  she  weary  me. 

6  And  the  Lord  said,  Hear  what 
the  unjust  judge  saith. 

7  And  shall  not  God  avenge  his 
own  elect,  which  cry  day  and  night 
unto  him,  though  he  bear  long  with 
them? 

8  I  tell  you  that  he  will  avenge 
them  speedily.  Nevertheless,  when 
the  Son  of  man  cometh,  shall  he  find 
faith  on  the  earth  1 

9  And  he  spake  this  parable  unto 
certain  which  trusted  in  themselves 
that  they  were  righteous,  and  despised 
others  : 

10  Two  men  went  up  into  the  tem- 
ple to  pray ;  the  one  a  Pharisee,  and 
the  other  a  publican. 

11  The  Pharisee  stood  and  prayed 
thus  with  himself,  God,  I  thank  thee, 
that  I  am  not  as  other  men  are,  extor- 
tioners, unjust,  adulterers,  or  even  as 
this  publican. 

12  I  fast  twice  in  the  week,  I  give 
tithes  of  all  that  I  possess. 

13  And  the  publican,  standing  afar 
oflf,  would  not  lift  up  so  much  as  his 
eyes  unto  heaven,  but  smote  upon  his 
breast,  saying,  God  be  merciful  to  me 
a  sinner. 

24 


358 


HARMONY    OF 


[part    VI. 


§  103.  Parables.     The  importunate  Widow. 


MATTHEW. 


MARK. 


§104.  Precepts  respecting  divorce. 


CH.  XIX.  3-12. 

3  The  Pharisees  also  came  unto 
him,  tempting  him,  and  saying  unto 
him,  Is  it  lawful  for  a  man  to  put 
away  his  wife  for  every  cause  ? 

4  And  he  answered  and  said  unto 
them,  Have  ye  not  read,*  that  he 
which  made  them  at  the  beginning, 
made  them  male  and  female, 

5  And  said,''  For  this  cause  shall  a 
man  leave  father  and  mother,  and 
shall  cleave  to  his  wife :  and  they 
twain  shall  be  one  flesh  1 

6  Wherefore  they  are  no  more 
twain,  but  one  flesh.  What  therefore 
God  hath  joined  together,  let  not  man 
put  asunder. 

7  They  say  unto  him,  Why  did 
Moses  then  command  to  give  a  writing 
of  divorcement,  and  to  put  her  away  1  "^ 

8  He  saith  unto  them,  Moses,  be- 
cause of  the  hardness  of  your  hearts, 
suflfered  you  to  put  away  your  wives  : 
but  from  the  beginning  it  was  not  so. 

9  And  I  say  unto  you.  Whosoever 
shall  put  away  his  wife,  except  it  be 
for  fornication,  and  shall  marry  ano- 
ther, committeth  adultery  :  and  who- 
so marrieth  her  which  is  put  away, 
doth  commit  adultery. 

10  His  disciples  say  unto  him.  If 
the  case  of  the  man  be  so  with  his 
wife,  it  is  not  good  to  marry. 

11  But  he  said  unto  them.  All  men 
cannot  receive  this  saying,  save  they 
to  whom  it  is  given. 


CH.  x.  2-12. 

2  And  the  Pharisees  came  to 


him. 


and  asked  him.  Is  it  lawful  for  a  man 
to  put  away  his  wife  ?  tempting  him. 

3  And  he  answered  and  said  unto 
them,  What  did  Moses  command  you  1 

4  And  they  said,  Moses  suffered  to 
write  a  bill  of  divorcement,  and  to  put 
her  away. 

5  And  Jesus  answered  and  said 
unto  them.  For  the  hardness  of  your 
heart,  he  wrote  you  this  precept : 

6  But  from  the  beginning  of  the 
creation,  God  made  them  male  and 
female. 

7  For  this  cause  shall  a  man  leave 
his  father  and  mother,  and  cleave  to 
his  wife ; 

8  And  they  twain  shall  be  one 
flesh :  so  then  they  are  no  more 
twain,  but  one  flesh. 

9  What,  therefore,  God  hath  joined 
together,  let  not  man  put  asunder. 

10  And  in  the  house  his  disciples 
asked  him  again  of  the  same  matter. 

11  And  he  saith  unto  them.  Who- 
soever shall  put  away  his  wife,  and 
marry  another,  committeth  adultery 
against  her. 

12  And  if  a  woman  shall  put  away 
her  husband,  and  be  married  to  ano- 
ther, she  committeth  adultery. 


a  Gen.  i.  27. 


b  Gen.  ii.  24. 


c  Deut.  xxiv.  1. 


Matth.  xix.  1-12.]  The  two  Evangelists  go  on  to  relate  our  Lord's  observations 
about  divorce  and  marriage  ;  they  agree  in  substance,  which  is  suflScient ;  though  they 
differ  in  the  form  of  the  dialogue,  neither  adhering  scrupulously  to  the  exact  manner 
in  which  the  words  passed,  though  we  may  learn  it,  by  comparing  both.  Thus  Matth. 
V.  9,  reduces  to  a  plain  assertion,  what  Mark  informs  us  was  a  reply  to  an  inquiry 
made  by  the  disciples  apart.  Or,  we  may  suppose  with  Le  Clerc,  that  this  assertion 
was  first  advanced  to  the  Pharisees,  and  then  repeated  to  the  disciples.     Newcome. 


SEC.  103,  104.] 


THE    GOSPELS. 


359 


The  Pharisee  and  Publican. 

Perea. 

LUKE. 

JOHN. 

CH.  XVIII.     1-14. 

14  I  tell  you,  this  man  went  down 

to  his  house  justified  ralher  than  the 

other :    for   every   one   that   exalteth 

himself  shall  be  abased ;  and  he  that 

humbleth  himself  shall  be  exalted. 

Perea. 


Mark  x.  12,  put  away  her  husharul.'\  The  practice  of  divorcing  the  husband,  un- 
warranted by  the  law,  had  been  introduced,  as  Josephus  informs  us,  (Antiq.  XV.  vii. 
10,)  by  Salome,  sister  of  Herod  the  Great,  who  sent  a  bill  of  divorce  to  her  husband 
Costobarus  ;  which  bad  example  was  afterwards  followed  by  Herodias  and  others. 
Campbell.  This  natural  allusion  to  an  existing  illegal  custom  is  in  perfect  harmony 
with  the  whole  history,  it  being  true ;  but  it  seldom  if  ever  has  a  parallel  in  the  annals 
of  forgery. 


350 


HARMONY    OF 


[part   VI. 


^104.  Precepts  respecting  divorce. 


MATTHEW. 

CH.  XIX.  3-12. 
12  For  there  are  some  eunuchs, 
which  were  so  born  from  their  mother's 
womb :  and  there  are  some  eunuchs, 
which  were  made  eunuchs  of  men : 
and  there  be  eunuchs,  which  have 
made  themselves  eunuchs  for  the 
kingdom  of  heaven's  sake.  He  that 
is  able  to  receive  it,  let  him  re- 
ceive it. 


MARK. 


^  105.  Jesus  receives  and  blesses  little 


CH.  XIX.    13-15. 

13  Then  were  there  brought  unto 
him  little  children,  that  he  should  put 
his  hands  on  them,  and  pray  :  and  the 
disciples  rebuked  them. 


14  But  Jesus  said.  Suffer  little 
children,  and  forbid  them  not,  to  come 
unto  me  :  for  of  such  is  the  kingdom 
of  heaven. 


15  And  he  laid  his  hands  on  them, 
and  departed  thence. 


CH.  X.    13-16. 

13  And  they  brought  young  child- 
ren to  him,  that  he  should  touch 
them  ;  and  his  disciples  rebuked  those 
that  brought  them. 

14  But  when  Jesus  saw  it,  he  was 
much  displeased,  and  said  unto  them. 
Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not :  for  of  such 
is  the  kingdom  of  God. 

15  Verily  I  say  unto  you.  Whoso- 
ever shall  not  receive  the  kingdom  of 
God  as  a  little  child,  he  shall  not  enter 
therein. 

16  And  he  took  them  up  in  his 
arms  ;  put  his  hands  upon  them,  and 
blessed  them. 


^  106.  The  rich  young  man.     Parable  of  the 


CH.  XIX.  16-30.     CH.  XX.  1-16. 

16  And  behold,  one  came  and  said 
unto  him,  Good  Master,  what  good 
thing  shall  I  do  that  I  may  have  eter- 
nal life? 

17  And  he  said  unto  him.  Why 
callest  thou  me  good  ?  there  is  none 
good  but  one,  that  is,  God  :  but  if  thou 
wilt  enter  into  life,  keep  the  com- 
mandments. 

18  He  saith  unto  him.  Which?  Je- 
sus said,  Thou  shalt  do  no  murder, 
Thou  shalt  not  commit  adultery.  Thou 
shalt  not  steal,  Thou  shalt  not  bear 
false  witness, 

19  Honour  thy  father  and  thy 
mother  :  and,  Thou  shalt  love  thy 
neighbour  as  thyself.^ 

20  The  young  man  saith  unto  him. 
All  these  things  have  I  kept  from  my 
youth  up  :  what  Izick  I  yet  1 


CH.  X.    17-31. 

17  And  when  he  was  gone  forth 
into  the  way,  there  came  one  running, 
and  kneeled  to  him,  and  asked  him. 
Good  Master,  what  shall  I  do  that  I 
may  inherit  eternal  life  ? 

18  And  Jesus  said  unto  him.  Why 
callest  thou  me  good?  there  is  none 
good,  but  one,  that  is  God. 

19  Thou  knowest  the  command- 
ments, Do  not  commit  adultery.  Do 
not  kill.  Do  not  steal,  Do  not  bear 
false  witness.  Defraud  not.  Honour 
thy  father  and  mother. 


20  And  he  answered  and  said  unto 
him.  Master,  all  these  have  I  observed 
from  my  youth. 


*  Ex.  XX.  12,  seq.    Lev.  xix.  18. 


SEC.  104,  105,  106.]  THE    GOSPELS, 


361 


Perea. 


LUKE. 


JOHN. 


children.     Perea. 


CH.  XVIII.     15-  17. 

15  And  they  brought  unto  him  also 
infants,  that  he  would  touch  them  : 
but  when  his  disciples  saw  it,  they 
rebuked  them. 

16  But  Jesus  called  themwn^o  him, 
and  said.  Suffer  little  children  to  come 
unto  me,  and  forbid  them  not :  for  of 
such  is  the  kingdom  of  God. 

17  Verily,  I  say  unto  you.  Whoso- 
ever shall  not  receive  the  kingdom  of 
God  as  a  little  child,  shall  in  no  wise 
enter  therein. 


Laborers  in  the  Vineyard.     Perea. 


CH.  xviii.    18-30. 

18  And  a  certain  ruler  asked  him, 
saying,  Good  Master,  what  shall  I  do 
to  inherit  eternal  life  1 

19  And  Jesus  said  unto  him,  Why 
callest  thou  me  good?  none  is  good, 
save  one,  that  is  God. 

20  Thou  knowest  the  command- 
ments, Do  not  commit  adultery.  Do 
not  kill,  Do  not  steal,  Do  not  bear 
false  witness.  Honour  thy  father  and 
thy  mother. 


21  And  he  said,  All  these  have  I 
kept  from  my  youth  up. 


362 


HARMONY    OF 


[part   VI. 


^  106.  The  rich  young  man.     Parable  of  the 


MATTHEW. 

CH.  XIX.   16-30.     CH.  XX.  1-16. 

21  Jesus  said  unto  him,  If  thou  wilt 
be  perfect,  go  and  sell  that  thou  hast, 
and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven  :  and  come 
and  follow  me. 


22  But  when  the  young  man  heard 
that  saying,  he  went  away  sorrowful : 
for  he  had  great  possessions. 

23  Then  said  Jesus  unto  his  disci- 
ples. Verily,  I  say  unto  you.  That  a 
rich  man  shall  hardly  enter  into  the 
kingdom  of  heaven. 


24  And  again  I  say  unto  you.  It  is 
easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  maii 
to  enter  into  the  kingdom  of  God. 

25  When  his  disciples  heard  it, 
they  were  exceedingly  amazed,  say- 
ing, Who  then  can  be  saved  1 

26  But  Jesus  beheld  them,  and  said 
unto  them.  With  men  this  is  impos- 
sible, but  with  God  all  things  are  pos- 
sible. 

27  Then  answered  Peter,  and  said 
unto  him,  Behold,  we  have  forsaken 
all,  and  followed  thee  ;  what  shall  we 
have  therefore  ? 

28  And  Jesus  said  unto  them,Verily, 
I  say  unto  you,  That  ye  which  have 
followed  me  in  the  regeneration,  when 
the  Son  of  man  shall  sit  in  the  throne 
of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve 
tribes  of  Israel. 

29  And  every  one  that  hath  for- 
saken houses,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  child- 
ren, or  lands,  for  my  name's  sake, 
shall  receive  a  hundred-fold,  and  shall 
inherit  everlasting  life. 

30  But  many  that  are  first  shall  be 
last,  and  the  last  shall  he  first. 

CH.    XX. 

For  the  kingdom  of  heaven  is  like 
unto   a  man  that  is   a  householder, 


MARK. 
CH.  X.    17-31. 

21  Then  Jesus  beholding  him,  loved 
him,  and  said  unto  him,  One  thing 
thou  lackest :  go  thy  way,  sell  what- 
soever thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in 
heaven  ;  and  come,  take  up  the  cross, 
and  follow  me. 

22  And  he  was  sad  at  that  saying, 
and  went  away  grieved :  for  he  had 
great  possessions. 

23  And  Jesus  looked  round  about, 
and  saith  unto  his  disciples,  How 
hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ! 

24  And  the  disciples  were  aston- 
ished at  his  words.  But  Jesus  an- 
swereth  again,  and  saith  unto  them, 
Children,  how  hard  is  it  for  them  that 
trust  in  riches  to  enter  into  the  king- 
dom of  God  ! 

25  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for 
a  rich  man  to  enter  into  the  kingdom 
of  God. 

26  And  they  were  astonished  out 
of  measure,  saying  among  themselves, 
Who  then  can  be  saved  ? 

27  And  Jesus,  looking  upon  them, 
saith.  With  men  it  is  impossible,  but 
not  with  God  :  for  with  God  all  things 
are  possible. 

28  Then  Peter  began  to  say  unto 
him,  Lo,  we  have  left  all,  and  have 
followed  thee. 

29  And  Jesus  answered  and  said, 
Verily  I  say  unto  you,  There  is  no 
man  that  hath  left  house,  or  brethren, 
or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my 
sake,  and  the  gospel's, 

30  But  he  shall  receive  a  hundred- 
fold now  in  this  time,  houses,  and 
brethren,  and  sisters,  and  mothers, 
and  children,  and  lands,  with  persecu- 
tions ;  and  in  the  world  to  come, 
eternal  life. 

31  But  many  that  are  first  shall  be 
last ;  and  the  last  first. 


SEC.  106.] 


THE    GOSPELS. 


363 


Laborers  in  the  Vineyard.     Perea. 


LUKE. 
CH.  XVIII.  18-30. 

22  Now,  when  Jesus  heard  these 
things,  he  said  unto  him,  Yet  lackest 
thou  one  thing  :  sell  all  that  thou 
hast,  and  distribute  unto  the  poor,  and 
thou  shalt  have  treasure  in  heaven  : 
and  come,  follow  me. 

23  And  when  he  heard  this,  he  was 
very  sorrowful :  for  he  was  very  rich. 

24  And  when  Jesus  saw  that  he 
was  very  sorrowful,  he  said.  How 
hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ! 


JOHN. 


25  For  it  is  easier  for  a  camel  to 
go  through  a  needle's  eye,  than  for  a 
rich  man  to  enter  into  the  kingdom  of 
God. 

26  And  they  that  heard  it,  said, 
Who  then  can  be  saved  1 

27  And  he  said.  The  things  which 
are  impossible  with  men,  are  possible 
with  God. 

28  Then  Peter  said,  Lo,  we  have 
left  all,  and  followed  thee. 


29  And  he  said  unto  them,  V«rily, 
I  say  unto  you.  There  is  no  man  that 
hath  left  house,  or  parents,  or  breth- 
ren, or  wife,  or  children,  for  the  king- 
dom of  God's  sake, 

30  Who  shall  not  receive  manifold 
more  in  this  present  time,  and  in  the 
world  to  come  life  everlasting. 


364 


HARMONY   OF 


[part  VI. 


^106.  The  rich  young  man.     Parable  of  the 


MATTHEW. 
CH.  XIX.  16-30.     CH.  XX.  1-16. 
which  went  out  early  in  the  morning 
to  hire  labourers  into  his  vineyard. 

2  And  when  he  had  agreed  with 
the  labourers  for  a  penny  a  day,  he 
sent  them  into  his  vineyard. 

3  And  he  went  out  about  the  third 
hour,  and  saw  others  standing  idle  in 
the  market-place, 

4  And  said  unto  them,  Go  ye  also 
into  the  vineyard  ;  and  whatsoever  is 
right,  I  will  give  you.  And  they 
went  their  way. 

5  Again  he  went  out  about  the  sixth 
and  ninth  hour,  and  did  likewise. 

6  And  about  the  eleventh  hour  he 
went  out,  and  found  others  standing 
idle,  and  saith  unto  them.  Why  stand 
ye  here  all  the  day  idle  1 

7  They  say  unto  him,  Because  no 
man  hath  hired  us.  He  saith  unto  them, 
Go  ye  also  into  the  vineyard ;  and  what- 
soever is  right,  that  shall  ye  receive. 

8  So  when  evening  was  come,  the 
lord  of  the  vineyard  saith  unto  his 
steward,  CaU  the  labourers,  and  give 
them  their  hire,  beginning  from  the 
last  unto  the  first. 

9  And  when  they  came  that  were 
hired  about  the  eleventh  hour,  they 
received  every  man  a  penny. 

10  But  when  the  first  came,  they 
supposed  that  they  should  have  re- 
ceived more ;  and  they  likewise  re- 
ceived every  man  a  penny. 

11  And  when  they  had  received  it, 
they  murmured  against  the  good  man 
of  the  house, 

12  Saying,  These  last  have  wrought 
hut  one  hour,  and  thou  hast  made  them 
equal  unto  us,  which  have  borne  the 
burden  and  heat  of  the  day. 

13  But  he  answered  one  of  them, 
and  said.  Friend,  I  do  thee  no  wrong  : 
didst  not  thou  agree  with  me  for  a 
penny  ? 

14  Take  that  thine  is,  and  go  thy 
way  :  I  will  give  unto  this  last,  even 
as  unto  thee. 

15  Is  it  not  lawful  for  me  to  do 
what  I  will  with  mine  own  ?  is  thine 
eye  evil  because  I  am  good  1 

16  So  the  last  shall  be  first,  and  the 
first  last :  for  many  be  called,  but  few 
chosen. 


MARK. 


SEC.  106.] 


THE    GOSPELS. 


365 


Laborers  in  the  Vineyard.     Perea. 


LUKE. 


JOHN. 


366 


HARMONY   OF 


[part   VI. 


^107.  Jesus  a  third  time  foretells  his  Death 


MATTHEW. 
CH.  XX.    17-19. 
17  And  Jesus,  going  up  to  Jerusa- 
lem, took  the  twelve  disciples  apart  in 
the  way,  and  said  unto  them, 


18  Behold,  we  go  up  to  Jerusalem ; 
and  the  Son  of  man  shall  be  betrayed 
unto  the  chief  priests,  and  unto  the 
scribes,  and  they  shall  condemn  him 
to  death, 

19  And  shall  deliver  him  to  the 
Gentiles  to  mock,  and  to  scourge,  and 
to  crucify  him  :  and  the  third  day  he 
shall  rise  again. 


MARK. 
CH.  X.    32  -  34. 

32  And  they  were  in  the  way,  go- 
ing up  to  Jerusalem  ;  and  Jesus  went 
before  them  :  and  they  were  amazed ; 
and  as  they  followed,  they  were  afraid. 
And  he  took  again  the  twelve,  and 
began  to  tell  them  what  things  should 
happen  unto  him, 

33  Saying,  Behold,  we  go  up  to 
Jerusalem  ;  and  the  Son  of  man  shall 
be  delivered  unto  the  chief  priests, 
and  unto  the  scribes ;  and  they  shall 
condemn  him  to  death,  and  shall  de- 
liver him  to  the  Gentiles  ; 

34  And  they  shall  mock  him,  and 
shall  scourge  him,  and  shall  spit  upon 
him,  and  shall  kill  him :  and  the  third 
day  he  shall  rise  again. 


§  108.  James  and  John  prefer  their  ambitious 


CH.  XX.    20-28. 

20  Then  came  to  him  the  mother 
of  Zebedee's  children,  with  her  sons, 
worshipping  him,  and  desiring  a  cer- 
tain thing  of  him. 

21  And  he  said  unto  her,  What 
wilt  thou  1  She  saith  unto  him.  Grant 
that  these  my  two  sons  may  sit,  the 
one  on  thy  right  hand,  and  the  other 
on  the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said. 
Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  of  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with  the 
baptism  that  I  am  baptized  with  1 
They  say  unto  him,  We  are  able. 

23  And  he  saith  unto  them.  Ye 
shall  drink  indeed  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am 
baptized  with  :  but,  to  sit  on  my  right 
hand,  and  on  my  left,  is  not  mine  to 
give,  but  it  shall  be  given  to  them  for 
whom  it  is  prepared  of  my  Father. 


24  And  when  the  ten  heard  it,  they 
were  moved  with  indignation  against 
the  two  brethren. 


CH.  X.  35-45. 

35  And  James  and  John,  the  sons 
of  Zebedee,  come  unto  him,  saying, 
Master,  we  would  that  thou  shouldest 
do  for  us  whatsoever  we  shall  desire. 

36  And  he  said  unto  them.  What 
would  ye  that  I  should  do  for  you  ? 

37  They  said  unto  him.  Grant  unto 
us  that  we  may  sit,  one  on  thy  right 
hand,  and  the  other  on  thy  left  hand, 
in  thy  glory. 

38  But  Jesus  said  unto  them.  Ye 
know  not  what  ye  ask  :  can  ye  drink 
of  the  cup  that  I  drink  of?  and  be 
baptized  with  the  baptism  that  I  am 
baptized  with  1 

39  And  they  said  unto  him.  We 
can.  And  Jesus  said  unto  them.  Ye 
shall  indeed  drink  of  the  cup  that  I 
drink  of ;  and  with  the  baptism  that 
I  am  baptized  withal  shall  ye  be  bap- 
tized :    . 

40  But  to  sit  on  my  right  hand  and 
on  my  left  hand,  is  not  mine  to  give  ; 
but  it  shall  be  given  to  them  for  whom 
it  is  prepared. 

41  And  when  the  ten  heard  it,  they 
began  to  be  much  displeased  with 
James  and  John. 


Matth.  XX.  21,  she  saith.]  As  all  three  came  to  Jesus,  the  action  of  the  sons  ex- 
pressed, that  they  joined  in  the  petition  uttered  by  the  mothrr.  They  are  therefore 
represented  as  saying  what  was  said  with  their  consent,  and  probably  by  their  sug- 


SEC.  107,  108.] 


THE    GOSPELS. 


367 


and  Resurrection.     [See  ^  74,  ^  77.]     Perea. 


31 


LUKE. 
CH.  XVIII.    31-34. 
Then  he  took    unto    him    the 


we  go  up  to  Jerusalem,  and  all  things 
that  are  written  by  the  prophets  con- 
cerning the  Son  of  man  shall  be  ac- 
complished. 

32  For  he  shall  be  delivered  unto 
the  Gentiles,  and  shall  be  mocked, 
and  spitefully  entreated,  and  spitted 
on ; 

33  And  they  shall  scourge  him,  and 
put  him  to  death  :  and  the  third  day  he 
shall  rise  again. 

34  And  they  understood  none  of 
these  things  :  and  this  saying  was 
hid  from  them,  neither  knew  they  the 
things  which  were  spoken. 


JOHN. 


request.     Perea. 


gestion.     Luke  xix.  U,  will  show  how  suitable  this  request  was  to  the  time,  accord- 
ing to  the  ideas  of  our  Lord's  disciples.     Newcome. 


368 


HARMONY    OF 


[part  VI. 


^  108.  James  and  John  prefer  their  ambitious 


MATTHEW. 
CH.  XX.  20-28. 

25  But  Jesus  called  them  unto  him, 
and  said,  Ye  know  that  the  princes 
of  the  Gentiles  exercise  dominion 
over  them,  and  they  that  are  great 
exercise  authority  upon  them. 

26  But  it  shall  not  be  so  among 
you  :  but  whosoever  will  be  great 
among  you,  let  him  be  your  minister ; 

27  And  whosoever  will  be  chief 
among  you,  let  him  be  your  servant  : 

28  Even  as  the  Son  of  man  came 
not  to  be  ministered  unto,  but  to  min- 
ister, and  to  give  his  life  a  ransom  for 
many. 


MARK. 
CH.  x.    35-45. 

42  But  Jesus  called  them  to  him, 
and  saith  unto  them.  Ye  know  that 
they  which  are  accounted  to  rule 
over  the  Gentiles,  exercise  lordship 
over  them ;  and  their  great  ones  ex- 
ercise authority  upon  them. 

43  But  so  shall  it  not  be  among 
you  :  but  whosoever  will  be  great 
among  you,  shall  be  your  minister  : 

44  And  whosoever  of  you  will  be 
the  chiefest,  shall  be  servant  of  all. 

45  For  even  the  Son  of  man  came 
not  to  be  ministered  unto,  but  to  min- 
ister, and  to  give  his  life  a  ransom  for 
many. 


^  109.  The  healing  of  two 


CH.  XX.   29-34. 

29  And  as  they  departed  from  Jeri- 
cho, a  great  multitude  followed  him. 

30  And  behold,  two  blind  men  sit- 
ting by  the  wayside,  when  they  heard 
that  Jesus  passed  by,  cried  out,  say- 
ing. Have  mercy  on  us,  O  Lord,  thou 
son  of  David. 


31  And  the  multitude  rebuked 
them,  because  they  should  hold  their 
peace  :  but  they  cried  the  more,  say- 
ing. Have  mercy  on  us,  O  Lord,  thou 
son  of  David. 

32  And  Jesus  stood  still,  and  called 
them, 


and  said,  What  vdll  ye  that  I 
shall  do  unto  you  ? 


CH.  X.     46-52. 

46  And  they  came  to  Jericho  :  and 
as  he  went  out  of  Jericho  with  his 
disciples,  and  a  great  number  of  people, 
blind  Bartimeus,  the  son  of  Timeus, 
sat  by  the  highway  side,  begging. 

47  And  when  he  heard  that  it  was 
Jesus  of  Nazareth,  he  began  to  cry 
out  and  say,  Jesus,  thou  son  of  David, 
have  mercy  on  me. 

48  And  many  charged  him  that  he 
should  hold  his  peace  :  but  he  cried 
the  more  a  great  deal.  Thou  son  of 
David,  have  mercy  on  me. 


49  And  Jesus  stood  still,  and  com- 
manded him  to  be  called :  and  they 
call  the  blind  man,  saying  unto  him, 
Be  of  good  comfort,  rise  ;  he  calleth 
thee. 

50  And  he,  casting  away  his  gar- 
ment, rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and  said 
unto  him.  What  wilt  thou  that  I 
should  do  unto  thee  1     The  blind  man 


Luke  xviii.  35,  come  nigh.']  According  to  St.  Mark,  Jesus  comes  to  Jericho ;  by 
which  may  be  meant  that  he  is  a  temporary  inhabitant  of  that  city.  See  Mark  vi.  1, 
and  viii.  22.  Jesus  therefore  maybe  represented,  (Matth.  xx.  29  ;  Mark  x.  46,)  not 
as  finally  leaving  Jericho  for  Jerusalem,  but  as  occasionally  going  out  of  Jericho  ;  in 
which  city  he  had  made  some  abode,  it  matters  not  for  how  few  days.  See  Mark  xi. 
19.  Jericho  was  a  very  considerable  city  ;  and  we  do  not  read  that  it  was  visited  by 
our  Lord  at  any  other  time.  We  may  therefore  suppose  that  Jesus,  accompanied  by 
his  disciples  and  the  mtiltitude,  and  intent  on  his  great  work  of  propagating  the 
gospel,  went  out  of  this  city,  knowing  that  a  fit  occasion  of  working  a  miracle  would 


SEC.  108,  109.] 


THE    GOSPELS. 


369 


request.     Perea. 


LUKE. 


JOHN. 


blind  men  near  Jericho. 


CH.  XVIII.  35-43.     CH.  XIX.  1. 

35  And  it  came  to  pass,  that  as  he 
was  come  nigh  unto  Jericho,  a  cer- 
tain blind  man  sat  by  the  wayside 
begging ; 

36  And  hearing  the  multitude  pass 
by,  he  asked  what  it  meant. 

37  And  they  told  him,  that  Jesus 
of  Nazareth  passeth  by. 

38  And  he  cried,  saying,  Jesus, 
thou  son  of  David,  have  mercy 'on  me. 

39  And  they  which  went  before 
rebuked  him,  that  he  should  hold  his 
peace ;  but  he  cried  so  much  the 
more.  Thou  son  of  David,  have  mercy 
on  me. 

40  And  Jesus  stood  and  command- 
ed him  to  be  brought  unto  him :  and 
when  he  was  come  near,  he  asked 
him. 


41  Saying,  What  wilt  thou  that  I 


present  itself;  and  that  on  his  return,  as  he  drew  nigh  unto  Jericho,  (Luke  xviii.  36,) 
he  restored  the  blind  men  to  sight.  It  is  likewise  probable  that  Jesus,  having  given 
this  proof  of  his  divine  mission,  or  foreseeing  that  so  great  a  miracle  would  create  too 
much  attention  in  the  people,  prudently  and  humbly  passed  through  Jericho  on  his 
return  to  it,  (Luke  xix.  1,)  and  continued  his  journey  to  Jerusalem. 

As  to  the  remaining  difficulty,  that  Matthew  mentions  two  blind  men,  and  the 
other  Evangelists  only  one,  I  must  refer  to  Le  Clerc's  maxim,  before  quoted  ;  (see 
§  57,  note)  ;  adding  that  Bartimeus  may  have  been  the  more  remarkable  of  the  two, 
and  the  more  eminent  for  his  faith  in  Jesus.     Newcomb. 


370 


HARMONY    OF 


[part    VI. 


^109.  The  healing  of  two 


MATTHEW. 
CH.  XX.   29-34. 

33  They  say  unto  him,  Lord,  that 
our  eyes  may  be  opened. 

34  So  Jesus  had  compassion  on 
them,  and  touched  their  eyes :  and 
immediately  their  eyes  received  sight, 
and  they  followed  him. 


MARK. 
CH.  X.   46-52. 
said  unto  him,   Lord,   that  I  might 
receive  my  sight. 

52  And  Jesus  said  unto  him,  Go 
thy  way  ;  thy  faith  hath  made  thee 
whole.  And  immediately  he  received 
his  sight,  and  followed  Jesus  in  the 
way. 


^  110.  The  visit  to  Zaccheus.     Parable  of 


SEC.  109, 110.] 


THE    GOSPELS. 


371 


blind  men  near  Jericho. 


LUKE. 
CH.  XVIII.  35-43.     CH.  XIX.    1. 
shall   do   unto  thee?    And    he    said, 
Lord,  that  I  may  receive  my  sight. 

42  And  Jesus  said  unto  him,  Re- 
ceive thy  sight :  thy  faith  hath  saved 
thee. 

43  And  immediately  he  received  his 
sight,  and  followed  him,  glorifying 
God  :  and  all  the  people,  vv^hen  they 
saw  it,  gave  praise  unto  God. 

CH.    XIX. 

And    Jesus     entered     and 
through  Jericho. 


JOHN. 


the  ten  Minae.     Jericho. 


CH.  XIX.     2-28. 

2  And  behold,  there  was  a  man 
named  Zaccheus,  which  was  the 
chief  among  the  publicans,  and  he 
was  rich. 

3  And  he  sought  to  see  Jesus  who 
he  was  ;  and  could  not  for  the  press, 
because  he  was  little  of  stature. 

4  And  he  ran  before,  and  climbed 
up  into  a  sycamore- tree  to  see  him ; 
for  he  was  to  pass  that  way. 

5  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  saw  him,  and 
said  unto  him,  Zaccheus,  make  haste, 
and  come  down  :  for  to-day  I  must 
abide  at  thy  house. 

6  And  he  made  haste,  and  came 
down,  and  received  him  joyfully. 

7  And  when  they  saw  it,  they  all 
murmured,  saying,  That  he  was  gone 
to  be  guest  with  a  man  that  is  a  sin- 
ner. 

8  And  Zaccheus  stood,  and  said 
unto  the  Lord  ;  Behold,  Lord,  the 
half  of  my  goods  I  give  to  the  poor  ; 
and  if  I  have  taken  any  thing  from 
any  man,  by  false  accusation,  I  restore 
him  four-fold. 

9  And  Jesus  said  unto  him.  This 
day  is  salvation  come  to  this  house, 
forasmuch  as  he  also  is  a  son  of  Abra- 
ham. 

10  For  the  Son  of  man  is  come  to 
seek  and  to  save  that  which  was  lost. 

11  And  as  they  heard  these  things, 
he  added  and  spake  a  parable,  be- 
cause he  was  nigh  to  Jerusalem,  and 
because  they  thought  that  the  king- 
dom of  God  should  immediately  appear. 


372 


HARMONY    OF 


[part    VI. 


^  110.  The  visit  of  Zaccheus.     Parable  of 


MATTHEW. 


MARK. 


Luke  xix.  12.]  Here  is  a  fine  allusion  to  historical  facts,  first  observed  by  Le  Clerc. 
"Thus  Herod  the  Great  solicited  the  kingdom  of  Judea  at  Rome,  (Jos.  Antiq.  Jud. 
XIV.  xiv.  4,  5.  XV.  vi.  6,  7,)  and  was  appointed  king  by  the  interest  of  Anthony 
with  the  senate  ;  and  afterwards  he  sailed  to  Rhodes,  divested  himself  of  his  diadem, 
and  received  it  again  from  Augustus.    In  like  manner  his  sons  Archelaus  and  Antipas 


SEC.    110.] 


THE    GOSPELS. 


373 


the  ten  Minae.     Jericho. 


LUKE. 
CH.  XIX.  2-28. 

12  He  said  therefore,  A  certain  no- 
bleman went  into  a  far  country  to 
receive  for  himself  a  kingdom,  and  to 
return. 

13  And  he  called  his  ten  servants, 
and  delivered  them  ten  pounds,  and 
said  unto  them.  Occupy  till  I  come. 

14  But  his  citizens  hated  him,  and 
sent  a  message  after  him,  saying,  We 
v^^ill  not  have  this  man  to  reign  over 
us. 

15  And  it  came  to  pass,  that  when 
he  was  returned,  having  received  the 
kingdom,  then  he  commanded  these 
servants  to  be  called  unto  him,  to 
whom  he  had  given  the  money,  that 
he  might  know  how  much  every  man 
had  gained  by  trading. 

16  Then  came  the  first,  saying, 
Lord,  thy  pound  hath  gained  ten 
pounds. 

17  And  he  said  unto  him,  Well, 
thou  good  servant :  because  thou  hast 
been  faithful  in  a  very  little,  have 
thou  authority  over  ten  cities. 

18  And  the  second  came,  saying. 
Lord,  thy  pound  hath  gained  five 
pounds. 

19  And  he  said  likewise  to  him,  Be 
thou  also  over  five  cities. 

20  And  another  came,  saying.  Lord, 
behold  here  is  thy  pound,  which  I  have 
kept  laid  up  in  a  napkin  : 

21  For  I  feared  thee,  because  thou 
art  an  austere  man :  thou  takest  up 
that  thou  layedst  not  down,  and  reap- 
est  that  thou  didst  not  sow. 

22  And  he  saith  unto  him.  Out  of 
thine  own  mouth  will  I  judge  thee, 
thou  wicked  servant.  Thou  knewest 
that  I  was  an  austere  man,  taking  up 
that  I  laid  not  down,  and  reaping  that 
I  did  not  sow  : 

23  Wherefore  then  gavest  not  thou 
my  money  into  the  bank,  that  at  my 
coming  I  might  have  required  mine 
own  with  usury  1 


JOHN. 


repaired  to  the  imperial  city,  that  they  might  obtain  the  kingdom  on  their  father's 
death  ;  and  we  read,  (Jos.  Antiq.  Jud.  XIV.  xi.  1,  and  xiii.  2,)  that  the  Jews  sent 
an  embassy  thither,  with  accusations  against  Archelaus.  Newcomk,  Obs.  on  our 
Lord,  p.  83. 

25 


374 


HARMONY    OF 


[part  VI. 


^  no.     The  visit  of  Zaccheus.     The  Parable  of 


MATTHEW. 


MARK. 


^111.  Jesus  arrives  at  Bethany  six  days 


SEC.   110,  111.] 


THE    GOSPELS. 


375 


the  ten  Minae.     Jericho. 


LUKE. 

CH.  XIX.    2-28. 

24  And  he  said  unto  them  that 
stood  by,  Take  from  him  the  pound, 
and  give  it  to  him  that  hath  ten 
pounds. 

25  (And  they  said  unto  him,  Lord, 
he  hath  ten  pounds.) 

26  For  I  say  unto  you.  That  unto 
every  one  which  hath,  shall  be  given  ; 
and  from  him  that  hath  not,  even  that 
he  hath  shall  be  taken  away  from 
him. 

27  But  those  mine  enemies,  which 
would  not  that  I  should  reign  over 
them,  bring  hither,  and  slay  them  be- 
fore me. 

28  And  when  he  had  thus  spoken, 
he  went  before,  ascending  up  to  Jeru- 
salem. 


JOHN. 


before  the  Passover.     Bethany. 


CH.  XI.  55-57.     CH.  XII.  1,9-11. 

55  And  the  Jews'  passover  was 
nigh  at  hand  :  and  many  went  out  of 
the  country  up  to  Jerusalem  before 
the  passover,  to  purify  themselves. 

56  Then  sought  they  for  Jesus, 
and  spake  among  themselves,  as  they 
stood  in  the  temple,  What  think  ye, 
that  he  will  not  come  to  the  feast  ? 

57  Now  both  the  chief  priests  and 
the  Pharisees  had  given  a  command- 
ment, that,  if  any  man  knew  where 
he  were,  he  should  shew  it,  that  they 
might  take  him. 

CH.    XII. 

Then  Jesu?,  six  days  before  the 
passover,  came  to  Bethany,  where 
Lazarus  was  which  had  been  dead, 
whom  he  raised  from  the  dead. 

9  Much  people  of  the  Jews  there- 
fore knew  that  he  was  there :  and 
they  came,  not  for  Jesus'  sake  only, 
but  that  they  might  see  Lazarus  also, 
whom  he  had  raised  from  the  dead. 

10  But  the  chief  priests  consulted 
that  they  might  put  Lazarus  also  to 
death ; 

1 1  Because  that  by  reason  of  him 
many  of  the  Jews  went  away,  and 
believed  on  Jesus. 


PART    VII 


OUR  LORD'S  PUBLIC  ENTRY  INTO  JERUSALEM, 


AND    THE 


SUBSEQUENT    TRANSACTIONS 


THE  FOURTH  PASSOVER. 


Time.     Five  days. 


378 


HARMONY    OF 


[part    VII. 


^  112.  Our  Lord's  public  entry  into  Jerusalem. 


MATTHEW. 
CH.  XXI.  1-11,  14-17. 

And  when  they  drew  nigh  unto 
Jerusalem,  and  were  come  to  Beth- 
phage,  unto  the  mount  of  Olives,  then 
sent  Jesus  two  disciples, 

2  Saying  unto  them.  Go  into  the 
village  over  against  you,  and  straight- 
way ye  shall  find  an  ass  tied,  and  a 
colt  with  her :  loose  them,  and  bring 
them  unto  me. 

3  And  if  any  man  say  aught  unto 
you,  ye  shall  say.  The  Lord  hath 
need  of  them  ;  and  straightway  he 
will  send  them. 

4  All  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  by  the 
prophet,  saying,* 

5  Tell  ye  the  daughter  of  Sion, 
Behold,  thy  King  cometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  and  a 
colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and  did 
as  Jesus  commanded  them, 


7  And  brought  the  ass  and  the  colt, 
and  put  on  them  their  clothes,  and 
they  set  him  thereon. 

8  And  a  very  great  multitude 
spread  their  garments  in  the  way  : 
others  cut  down  branches  from  the 
trees,  and  strewed  them  in  the  way. 


MARK. 

CH.  XI.       1-  11. 

And  when  they  came  nigh  to  Jeru- 
salem, unto  Bethphage,  and  Bethany, 
at  the  mount  of  Olives,  he  sendeth 
forth  two  of  his  disciples, 

2  And  saith  unto  them.  Go  your 
way  into  the  village  over  against  you  : 
and  as  soon  as  ye  be  entered  into  it, 
ye  shall  find  a  colt  tied,  whereon  never 
man  sat ;  loose  him,  and  bring  him. 

3  And  if  any  man  say  unto  you, 
Why  do  ye  this?  say  ye  that  the 
Lord  hath  need  of  him  ;  and  straight- 
way he  will  send  him  hither. 


4  And  they  went  their  way  and 
found  the  colt  tied  by  the  door  with- 
out, in  a  place  where  two  ways  met  ; 
and  they  loose  him. 

5  And  certain  of  them  that  stood 
there  said  unto  them.  What  do  ye, 
loosing  the  colt  ? 

6  And  they  said  unto  them  even 
as  Jesus  had  commanded  :  and  they 
let  them  go. 

7  And  they  brought  the  colt  to 
Jesus,  and  cast  their  garments  on 
him  ;  and  he  sat  upon  him. 

8  And  many  spread  their  garments 
in  the  way :  and  others  cut  down 
branches  off  the  trees,  and  strewed 
them  in  the  way. 


Zech.  ix.  9. 


Matth.  xxi.  7,  and  put  on  them  their  dothes.']  Thus  acknowledging  him  to  be  their 
king ;  for  this  was  a  custom  observed  by  the  people  when  they  found  that  God  had 
appointed  a  man  to  the  kingdom .  When  Jehu  was  anointed  king  by  Elisha  the 
prophet,  at  the  command  of  God,  and  his  captains  knew  what  was  done,  every  man 
took  his  garment  and  spread  it  under  him,  on  the  top  of  the  steps,  and  blew  the  trum- 
pets, saying  Jehu  is  king.  2  King  ix.  13.  A.  Clarke.  See  Jennings,  Ant.  vol.  ii. 
p.  245.  '' Thereon,"  that  is,  on  the  garments.  The  princes  of  Israel  were  forbidden 
to  multiply  horses  to  themselves.  Deut.  xvii.  16,  and  xx.  1.  This  law  was  imposed 
as  a  standing  mark  of  distinction  between  them  and  other  nations ;  and  a  trial  of 
prince  and  people,  whether  they  had  confidence  in  God  their  deliverer,  who  wanted 
neither  horses  nor  footmen  to  fight  his  battles.    It  was  observed  for  near  four  hundred 


SEC.   112.] 


THE    GOSPELS. 


379 


(first  day  of  the  week.)     Bethany.     Jerusalem. 


LUKE. 
CH.  XIX.  29-44. 

29  And  it  came  to  pass,  when  he 
was  come  nigh  to  Bethphage  and 
Bethany,  at  the  mount  called  the 
mount  of  Olives,  he  sent  two  of  his 
disciples, 

30  Saying,  Go  ye  into  the  village 
over  against  you ;  in  the  which  at 
your  entering  ye  shall  find  a  colt  tied, 
whereon  yet  never  man  sat :  loose 
him,  and  bring  him  hither. 

31  And  if  any  man  ask  you.  Why 
do  ye  loose  himl  thus  shall  ye  say 
unto  him,  Because  the  Lord  hath  need 
of  him. 


32  And  they  that  were  sent  went 
their  way,  and  found  even  as  he  had 
said  unto  them. 

33  And  as  they  were  loosing  the 
colt,  the  owners  thereof  said  unto 
them,  Why  loose  ye  the  colt  ? 

34  And  they  said,  The  Lord  hath 
need  of  him. 


35  And  they  brought  him  to  Jesus  ; 
and  they  cast  their  garments  upon  the 
colt  and  they  set  Jesus  thereon. 

36  And  as  he  went,  they  spread 
their  clothes  in  the  way. 


JOHN. 

CH.  XII.    12-19. 

12  On  the  next  day,  much  people 

that   were   come   to  the  feast,  when 

they  heard  that  Jesus  was  coming  to 

Jerusalem, 


years,  until  some  time  in  the  reign  of  Solomon  ;  for  David  himself  rode  on  a  mule  ;  as 
did  Solomon  also  on  the  day  of  his  coronation.  1  Kings  i.  33,  34.  See  Judges  x.  4, 
and  xii.  14  ;  1  Saml.  xxv.  20.  Subsequently  the  kings  of  Israel  and  Judah  violated 
this  command,  by  copying  the  example  of  the  neighboring  princes  in  the  establishment 
of  their  cavalry.  The  displeasure  of  God  for  this  oiTence  is  indicated  by  several  of 
the  prophets  :  Isaiah  ii.  6,  7,  and  xxxi.  1  ;  Rosea  xiv.  3,  and  i.  7  ;  Micah  v.  10,  11.  — 
In  opposition  to  the  character  of  these  warlike  and  disobedient  princes,  it  was  predict- 
ed that  Messiah  would  come  as  a  just  king,  having  salvation  ;  —  a  deliverer — riding 
upon  an  ass,  after  the  manner  of  the  ancient  deliverers  of  Israel,  who  came  only  in  the 
strength  and  power  of  the  Lord.  Zech.  ix.  9.  See  Bishop  Sherlock's  Dissert.  IV. 
MiCHAELis,  vol.  ii.  pp.  439-449. 


380 


HARMONY    OF 


[part    VII. 


§  112.  Our  Lord's  public  entry  into  Jerusalem. 


MATTHEW. 
CH.  XXI.    1-11,  14-17. 
9    And   the   multitudes   that   went 
before,  and  that  followed,  cried,  say 


MARK. 

CH.  XI.     1-11. 

9  And  they  that  went  before,  and 
they  that  followed,  cried,  saying,  Ho- 


ing,  Hosanna  to  the  Son  of  David  :  sanna  :  Blessed  is  he  that  cometh  in 
Blessed  is  he  that  cometh  in  the  name  the  name  of  the  Lord. 


of  the  Lord :  Hosanna  in  the  highest. 


10  And  when  he  was  come  into 
Jerusalem,  all  the  city  was  moved, 
saying,  Who  is  this  1 

11  And  the  multitude  said,  This 
is  Jesus  the  prophet  of  Nazareth  of 
Galilee. 

14  And  the  blind  and  the  lame 
came  to  him  in  the  temple  ;  and  he 
healed  them. 


15  And  when  the  chief  priests 
and  scribes  saw  the  wonderful  things 
that  he  did,  and  the  children  crying 
in  the  temple,  and  saying,  Hosanna 
to  the  son  of  David ;  they  were  sore 
displeased, 

16  And  said  unto  him,  Hearest 
thou  what  these  say?  And  Jesus 
saith  unto  them,  Yea  :  have  ye  never 
read,  Out  of  the  mouth  of  babes  and 
sucklings  thou  hast  perfected  praise  ?  * 


17  And  he  left  them,  and  went  out 
of  the  city  into  Bethany,  and  he 
lodged  there. 


10  Blessed  be  the  kingdom  of  our 
father  David,  that  cometh  in  the  name 
of  the  Lord :  Hosanna  in  the  highest. 


11  And  Jesus  entered  into  Jerusa- 
lem, and  into  the  temple  :  and  when 
he  had  looked  round  about  upon  all 
things,  and  now  the  even-tide  was 
come,  he  went  out  unto  Bethany,  with 
the  twelve. 


Ps.  viii.  3. 


SEC.   112.] 


THE    GOSPELS. 


381 


(first  day  of  the  week.)     Bethany.     Jerusalem. 


LUKE. 
CH.  XIX.  29-44. 

37  And  when  he  was  come  nigh, 
even  now  at  the  descent  of  the  mount 
of  Olives,  the  whole  multitude  of  the 
disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice,  for  all  the 
mighty  works  that  they  had  seen  ; 

38  Saying,  Blessed  he  the  King 
that  Cometh  in  the  name  of  the  Lord  : 
Peace  in  heaven,  and  glory  in  the 
highest. 


39  And  some  of  the  Pharisees  from 
among  the  multitude  said  unto  him, 
Master,  rebuke  thy  disciples. 

40  And  he  answered  and  said  unto 
them,  I  tell  you,  that  if  these  should 
hold  their  peace,  the  stones  would 
immediately  cry  out. 


41  And  when  he  was  come  near,  he 
beheld  the  city,  and  wept  over  it, 

42  Saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day, 
the    things    wliich    belong    unto   thy 


peace  :  but  now  they  are  hid  from 
thine  eyes. 

43  For  the  days  shall  come  upon 
thee,  that  thine  enemies  shall  cast 
a  trench  about  thee,  and  compass 
thee  round,  and  keep  thee  in  on  every 
side, 

44  And  shall  lay  thee  even  with 
the  ground,  and  thy  children  within 
thee  :  and  they  shall  not  leave  in  thee 
one  stone  upon  another  :  because  thou 
knewest  not  the  time  of  thy  visita- 
tion. 


JOHN. 
CH.  XII.    12-19. 

13  Took  branches  of  palm-trees, 
and  went  forth  to  meet  him,  and  cried, 
Hosanna ;  Blessed  is  the  King  of 
Israel  that  cometh  in  the  name  of  the 
Lord.*^ 

14  And  Jesus,  when  he  had  found 
a  young  ass,  sat  thereon  ;  as  it  is 
written, 

15  Fear  not,  daughter  of  Sion : 
behold,  thy  King  cometh,  sitting  on 
an  ass's  colt. 

16  These  things  understood  not  his 
disciples  at  the  first :  but  when  J  esus 
was  glorified,  then  remembered  they 
that  these  things  were  written  of  him, 
and  that  they  had  done  these  things 
unto  him. 

17  The  people  therefore  that  was 
with  him  when  he  called  Lazarus  out 
of  his  grave,  and  raised  him  from  the 
dead,  bare  record. 

18  For  this  cause  the  people  also 
met  him,  for  that  they  heard  that  he 
had  done  this  miracle. 

19  The  Pharisees  therefore  said 
among  themselves.  Perceive  ye  how 
ye  prevail  nothing  1  behold,  the  world 
is  gone  after  him. 


Ps.  cxviii.  26. 


382 


HARMONY   OF 


[part   VII. 


§113.  The  barren  Fig-tree.     The  cleansing  of  the 


MATTHEW. 

CH.  XXI.    12,  13,  18,  19. 

18  Now  in  the  morning,  as  he  re- 
turned into  the  city,  he  hungered. 

19  And  when  he  saw  a  fig-tree  in 
the  way,  he  came  to  it,  and  found 
nothing  thereon,  but  leaves  only,  and 
said  unto  it,  Let  no  fruit  grow  on  thee 
henceforward  forever.  And  presently 
the  fig-tree  withered  away. 


1 2  And  Jesus  went  into  the  temple 
of  God,  and  cast  out  all  them  that 
sold  and  bought  in  the  temple,  and 
overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that 
sold  doves, 


13  And  said  unto  them,  It  is  writ- 
ten,*^  My  house  shall  be  called  the 
house  of  prayer,  but  ye  have  made  it 
a  den  of  thieves. 


MARK. 
CH.  XI.    12-19. 

12  And  on  the  morrow,  when  they 
were  come  from  Bethany,  he  was 
hungry. 

13  And  seeing  a  fig-tree  afar  off, 
having  leaves,  he  came,  if  haply  he 
might  find  any  thing  thereon :  and 
when  he  came  to  it,  he  found  nothing 
but  leaves  :  for  the  time  of  figs  was 
not  yet. 

14  And  Jesus  answered  and  said  unto 
it,  No  man  eat  fruit  of  thee  hereafter 
for  ever.     And  his  disciples  heard  it. 

15  And  they  come  to  Jerusalem : 
and  Jesus  went  into  the  temple,  and 
began  to  cast  out  them  that  sold  and 
bought  in  the  temple,  and  overthrew 
the  tables  of  the  money-changers,  and 
the  seats  of  them  that  sold  doves ; 

16  And  would  not  suffer  that  any 
man  should  carry  any  vessel  through 
the  temple. 

17  And  he  taught,  saying  unto 
them,  Is  it  not  written.  My  house 
shall  be  called,  of  all  nations,  the  house 
of  prayer?  but  ye  have  made  it  a  den 
of  thieves. 

18  And  the  scribes  and  chief  priests 
heard  it,  and  sought  how  they  might 
destroy  him  :  for  they  feared  him, 
because  all  the  people  was  astonished 
at  his-  doctrine. 

19  And  when  even  was  come,  he 
went  out  of  the  city. 


§114.  The  barren  Fig-tree  withers  away. 


CH.  XXI.     20-22. 


20  And  when  the  disciples  saw  it, 
they  marvelled,  saying.  How  soon  is 
the  fig-tree  withered  away  ! 

21  Jesus  answered  and  said  unto 
them.  Verily,  I  say  unto  you.  If  ye 
have  faith,  and  doubt  not,  ye  shall 
not  only  do  this  which  is  done  to  the 
fig-tree,  but  also,  if  ye  shall  say  unto 


CH.  XI.    20-26. 

20  And  in  the  morning,  as  they 
passed  by,  they  saw  the  fig-tree  dried 
up  from  the  roots. 

21  And  Peter  calling  to  remem- 
brance, saith  unto  him,  Master,  be- 
hold, the  fig-tree  which  thou  cursed st 
is  withered  away. 

22  And  Jesus  answering,  saith  un- 
to them,  Have  faith  in  God. 

23  For  verily  I  say  unto  you.  That 
whosoever  shall  say  unto  this  moun- 
tain, Be  thou  removed,  and  be  thou 


Isa.  Ivi.  7.    Jer.  vii.  11. 


Matth,  xxi.  20,  the  disciples.    Mark  xi.  21,  Peter.]    These  may  be  thus  reconciled. 
Peter  addresses  himself  to  Jesus :  the  disciples  turn  their  attention  to  the  object ; 


SEC.  113,  114.] 


THE    GOSPELS. 


383 


Temple,     (second  day  of  the  week.)     Bethany.     Jerusalem. 


LUKE. 
CH.  XIX.  45-48.     CH.  XXI.  37,  38. 


45  And  he  went  into  the  temple, 
and  began  to  cast  out  them  that  sold 
therein,  and  them  that  bought, 

46  Saying  unto  them.  It  is  written. 
My  house  is  the  house  of  prayer,  but 
ye  have  made  it  a  den  of  thieves. 

47  And  he  taught  daily  in  the  tem- 
ple. But  the  chief  priests,  and  the 
scribes,  and  the  chief  of  the  people 
sought  to  destroy  him, 

48  And  could  not  find  what  they 
might  do :  for  all  the  people  were 
very  attentive  to  hear  him. 

CH.    XXI. 

37  And  in  the  day-time  he  was 
teaching  in  the  temple ;  and  at  night 
he  went  out,  and  abode  in  the  mount 
that  is  called  the  mount  of  Olives. 

38  And  all  the  people  came  early 
in  the  morning  to  him  in  the  temple, 
for  to  hear  him. 


JOHN. 


(third  day  of  the  week.)     Between  Bethany  and  Jerusalem. 


Jesus  addresses  all.     Or,  Peter's  remark  may  be  attributed  to  all  the  disciples.     See 
§  141.    Newcome. 


384 


HARMONY    OF 


[part   VII. 


^114.  The  barren  Fig-tree  withers  away. 


MATTHEW. 

CH.  XXI.  20-22. 
this  mountain,  Be  thou  removed,  and 
be  thou  cast  into  the  sea  ;  it  shall  be 
done. 

22  And  all  things  whatsoevet  ye 
shall  ask  in  prayer,  believing,  ye  shall 
receive. 


MARK. 

CH.  XI.  20-26. 
cast  into  the  sea  ;  and  shall  not  doubt 
in  his  heart,  but  shall  believe  that 
those  things  which  he  saith  shall 
come  to  pass  ;  he  shall  have  whatso- 
ever he  saith. 

24  Therefore  I  say  unto  you, What 
things  soever  ye  desire  when  ye  pray, 
believe  that  ye  receive  them,  and  ye 
shall  have  them. 

25  And  when  ye  stand  praying, 
forgive,  if  ye  have  aught  against 
any :  that  your  Father  also  which  is 
in  heaven  may  forgive  you  your  tres- 
passes. 

26  But  if  ye  do  not  forgive,  neither 
will  your  Father  which  is  in  heaven 
forgive  your  trespasses. 


^  115.  Christ's  authority  questioned.     Parable  of  the 


CH.  XXI.  23-32. 
23  And  when  he  was  come  into 
the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  unto  him 
as  he  was  teaching,  and  said.  By 
what  authority  doest  thou  these 
things?  and  who  gave  thee  this  au- 
thority? 


24  And  Jesus  answered  and  said 
unto  them,  I  also  will  ask  you  one 
thing,  which  if  ye  tell  me,  I  in  like 
wise  will  tell  you  by  what  authority  I 
do  these  things. 

25  The  baptism  of  John,  whence 
was  it?  from  heaven,  or  of  men? 
And  they  reasoned  with  themselves, 
saying.  If  we  shall  say,  From  heaven  ; 
he  will  say  unto  us,  Why  did  ye  not 
then  believe  him  ? 

26  But  if  we  shall  say.  Of  men ; 
we  fear  the  people  :  for  all  hold  John 
as  a  prophet. 

27  And  they  answered  Jesus,  and 
said,  We  cannot  tell.  And  he  said 
unto  them,  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

28  But  what  think  ye  ?  A  certain 
man  had  two  sons ;  and  he  came  to 
the  first,  and  said.  Son,  go  work  to- 
day in  my  vineyard. 


CH.  XI.    27-33. 

27  And  they  come  again  to  Jerusa- 
lem :  and  as  he  was  walking  in  the 
temple,  there  come  to  him  the  chief 
priests,  and  the  scribes,  and  the 
elders, 

28  And  say  unto  him.  By  what  au- 
thority doest  thou  these  things  ?  and 
who  gave  thee  this  authority  to  do 
these  things  ? 

29  And  Jesus  answered  and  said 
unto  them,  I  will  also  ask  of  you  one 
question,  and  answer  me,  and  I  will 
tell  you  by  what  authority  I  do  these 
things. 

30  The  baptism  of  John,  was  it] 
from  heaven,  or  of  men  ?  answer  me. 

31  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say,  From 
heaven  ;  he  will  say, Why  then  did  ye^ 
not  believe  him  ? 

32  But  if  we  shall  say,  Of  men 
they  feared  the  people  :  for  all  mi 
counted  John,  that  he  was  a  prophe 
indeed. 

33  And  they  answered  and  sai^ 
unto  Jesus,  We  cannot  tell.  An^ 
Jesus  answering  saith  unto  them. 
Neither  do  I  tell  you  by  what  ai 
thority  I  do  these  things. 


SEC.  114,  115.] 


THE    GOSPELS. 


385 


(third  day  of  the  week.)     Between  Bethany  atid  Jerusalem. 


LUKE. 


JOHN. 


two  Sons,     (third  day  of  the  week.)     Jerusalem. 


CH.  XX.  1-8. 
And  it  came"  to  pass,  that  on  one  of 
those  days,  as  he  taught  the  people  in 
the  temple,  and  preached  the  gospel, 
the  chief  priests  and  the  scribes  came 
upon  him,  with  the  elders, 

2  And  spake  unto  him,  saying,  Tell 
us.  By  what  authority  doest  thou 
these  things  1  or  who  is  he  that  gave 
thee  this  authority  ? 

3  And  he  answered  and  said  unto 
them,  I  will  also  ask  you  one  thing  ; 
and  answer  me  : 


4  The  baptism  of  John,  was  it  from 
heaven,  or  of  men  ? 

5  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say,  From 
heaven ;  he  will  say.  Why  then  be- 
lieved ye  him  not? 

6  But  and  if  we  say,  Of  men  ;  all 
the  people  will  stone  us  :  for  they  be 
persuaded  that  John  was  a  prophet. 

7  And  they  answered,  That  they 
could  not  tell  whence  it  was. 

8  And  Jesus  said  unto  them.  Nei- 
ther tell  I  you  by  what  authority  I  do 
these  things. 


L 


386 


HARMONY    OF 


[part    VII. 


^  115.  Christ's  authority  questioned.     Parable  of  the 


MATTHEW. 
CH.  XXI.    23-32. 

29  He  answered  and  said,  I  will 
not ;  but  afterward  he  repented,  and 
went. 

30  And  he  came  to  the  second,  and 
said  likewise.  And  he  answered  and 
said,  I  go,  sir  :  and  went  not. 

31  Whether  of  them  twain  did  the 
will  of  his  father?  They  say  unto 
him,  The  first.  Jesus  saith  unto 
them.  Verily  I  say  unto  you.  That  the 
publicans  and  the  harlots  go  into  the 
kingdom  of  God  before  you. 

32  For  John  came  unto  you  in  the 
way  of  righteousness,  and  ye  believed 
him  not :  but  the  publicans  and  the 
harlots  believed  him :  and  ye,  when 
ye  had  seen  it,  repented  not  after- 
ward, that  ye  might  believe  him. 


MARK. 


§116.  Parable  of  the  wicked  husbandmen. 


CH.  XXI.     33-46. 

33  Hear  another  parable ;  There 
was  a  certain  householder,  which 
planted  a  vineyard,  and  hedged  it 
round  about,  and  digged  a  wine-press 
in  it,  and  built  a  tower,  and  let  it  out 
to  husbandmen,  and  went  into  a  far 
country : 

34  And  when  the  time  of  the  fruit 
drew  near,  he  sent  his  servants  to  the 
husbandmen,  that  they  might  receive 
the  fruits  of  it. 

35  And  the  husbandmen  took  his 
servants,  and  beat  one,  and  killed 
another,  and  stoned  another. 

36  Again  he  sent  other  servants 
more  than  the  first :  and  they  did  unto 
them  likewise. 


37  But  last  of  all,  he  sent  unto 
them  his  son,  saying,  They  will 
reverence  my  son. 


CH.  XII.  1-12. 
And  he  began  to  speak  unto  them 
by  parables.  A  certain  man  planted 
a  vineyard,  and  set  an  hedge  about  it, 
and  digged  a  place  for  the  wine-fat, 
and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  a  far 
country. 

2  And  at  the  season  he  sent  to  the 
husbandmen  a  servant,  that  he  might 
receive  from  the  husbandmen  of  the 
fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat 
him,  and  sent  him  away  empty. 

4  And  again,  he  sent  unto  them 
another  servant :  and  at  him  they 
cast  stones,  and  wounded  him  in  the 
head,  and  sent  him  away  shamefully 
handled. 

5  And  again  he  sent  another  ;  and 
him  they  killed,  and  many  others  ;j 
beating  some,  and  killing  some. 

6  Having  yet  therefore  one  son,  his^ 
well-beloved,   he  sent  him   also    h 
unto  them,  saying.  They  will  revere 
ence  my  son. 


Matth.  xxi.  34,  35,  servants. 1    Many  servants  are  sent ;  some  of  whom  are  beater 
some   slain,  some  stoned.    Here  St.  Matthew  is  more  circumstantial  than  the  oth« 
two  Evangelists,  who  mention  only  one  servant  as  sent,  and  one  of  the  three  injurious 
modes  of  treatment.     Some  suppose  that  this  servant  was  chief  among  the  rest. 

Matth.  xxi.  36.    Here  Mark  mentions  one  servant  among  the  others,  as  stone 


SEC.  115,  116.] 


THE    GOSPELS. 


387 


two  Sons,     (third  day  of  the  aveek.)     Jerusalem. 


LUKE. 


f 


JOHN. 


(third  day  of  the  week.)     Jerusalem. 


CH.  XX.  9-  19. 
9  Then  began  he  to  speak  to  the 
people  this  parable  :  A  certain  man 
planted  a  vineyard,  and  let  it  forth  to 
husbandmen,  and  went  into  a  far 
country  for  a  long  time. 


10  And  at  the  season  he  sent  a 
servant  to  the  husbandmen,  that  they 
should  give  him  of  the  fruit  of  the 
vineyard  :  but  the  husbandmen  beat 
him,  and  sent  him  away  empty. 

11  And  again  he  sent  another  ser- 
vant :  and  they  beat  him  also,  and 
entreated  him  shamefully,  and  sent 
him  away  empty. 

12  And  again  he  sent  a  third  :  and 
they  wounded  him  also,  and  cast  him 
out. 

13  Then  said  the  lord  of  the  vine- 
yard, What  shall  I  do?  I  will  send 
my  beloved  son  :  it  may  be  they  will 
reverence  him  when  they  see  him. 


wounded  in  the  head,  and  sent  away  dishonored  ;  and  Luke  selects  the  circumstance 
that  that  one  was  beaten.  Then  Mark  and  Luke  mention  a  third  message,  about  which 
Matthew  is  silent.  But,  "qui  pauciora  memorat,  plura  non  negat."  St.  Luke  may 
be  understood  as  saying  that  a  mortal  wound  was  inflicted  on  the  third  messenger. 
Newcome. 


388 


HARMONY    OF 


[part    VII. 


^  116.  Parable  of  the  wicked  husbandmen. 


MATTHEW. 
CH.  XXI.    33-46. 

38  But  when  the  husbandmen  saw 
the  son,  they  said  among  themselves, 
This  is  the  heir ;  come,  let  us  kill 
him,  and  let  us  seize  on  his  in- 
heiitance. 

39  And  they  caught  him,  and  cast 
him  out  of  the  vineyard,  and  slew 
him. 

40  When  the  lord  therefore  of  the 
vineyard  cometh,  what  will  he  do  unto 
those  husbandmen  ? 

41  They  say  unto  him,  He  will 
miserably  destroy  those  wicked  men, 
and  will  let  out  his  Vineyard  unto 
other  husbandmen,  which  shall  render 
him  the  fruits  in  their  seasons. 

42  Jesus  saith  unto  them.  Did  ye 
never  read  in  the  scriptures.  The 
stone  which  the  builders  rejected,  the 
same  is  become  the  head  of  the  cor- 
ner :  this  is  the  Lord's  doing,  and  it 
is  marvellous  in  our  eyes  '\  °- 

43  Therefore  say  I  unto  you.  The 
kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation  bringing 
forth  the  fruits  thereof. 

44  And  whosoever  shall  fall  on  this 
stone,  shall  be  broken  :  but  on  whom- 
soever it  shall  fall,  it  will  grind  him 
to  powder.^ 

45  And  when  the  chief  priests  and 
Pharisees  had  heard  his  parables, 
they  perceived  that  he  spake  of  them. 

46  But  when  they  sought  to  lay 
hands  on  him,  they  feared  the  mul- 
titude, because  they  took  him  for  a 
prophet. 


MARK. 

CH.  XII.     1-  12. 

7  But  those  husbandmen  said 
among  themselves.  This  is  the  heir  ; 
come,  let  us  kill  him,  and  the  inherit- 
ance shall  be  ours. 

8  And  they  took  him,  and  killed 
Aim,  and  cast  him  out  of  the  vineyard. 


9  What  shall  therefore  the  lord  of 
the  vineyard  do  ?  He  will  come  and 
destroy  the  husbandmen,  and  will  give 
the  vineyard  unto  others. 


10  And  have  ye  not  read  this 
scripture  ;  The  stone  which  the  build- 
ers rejected  is  become  the  head  of  the 
corner : 

11  This  was  the  Lord's  doing,  and 
it  is  marvellous  in  our  eyes  ? 


12  And  they  sought  to  lay  hold  on 
him,  but  feared  the  people ;  for  they 
knew  that  he  had  spoken  the  parable 
against  them  :  and  they  left  him,  and 
went  their  way. 


§  117.  Parable  of  the  Marriage  of  the  King's  Son. 


CH.  XXII.     1-14. 

And  Jesus  answered  and  spake  unto 
them  again  by  parables,  and  said, 

2  The  kingdom  of  heaven  is  like 
unto  a  certain  king,  which  made  a 
marriage  for  his  son, 

3  And  sent  forth  his  servants  to 
call  them  that  were  bidden  to  the  wed- 
ding :  and  they  would  not  come. 

4  Again,  he  sent  forth  other  ser- 
vants, saying.  Tell  them  which  are 
bidden,  Behold,  I  have  prepared  my 
dinner :  my  oxen  and  my  fatlings  are 
killed,  and  all  things  are  ready  :  come 
unto  the  marriage. 

a  Ps.  cxviii.  22.  ^  Isa.  viii.  14,  seq,    Zech.  xii.  3.    Dan.  ii.  34,  seq.,  44, 


SEC.  116, 117.] 


THE    GOSPELS. 


389 


(third  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XX.    9-19. 

14  But  when  the  husbandmen  saw 
him,  they  reasoned  among  themselves, 
saying.  This  is  the  heir :  come,  let  us 
kill  him,  that  the  inheritance  may  be 
ours. 

15  So  they  cast  him  out  of  the 
vineyard,  and  killed  him.  What 
therefore  shall  the  lord  of  the  vine- 
yard do  unto  them? 

16  He  shall  come  and  destroy  these 
husbandmen,  and  shall  give  the  vine- 
yard to  others.  And  when  they  heard 
it^  they  said,  God  forbid. 


17  And  he  beheld  them,  and  said, 
What  is  this  then  that  is  written, 
The  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the 
corner "? 

18  Whosoever  shall  fall  upon  that 
stone,  shall  be  broken  :  but  on  whom- 
soever it  shall  fall,  it  will  grind  him 
to  powder. 


19  And  the  chief  priests  and  the 
scribes  the  same  hour  sought  to  lay 
hands  on  him ;  and  they  feared  the 
people  :  for  they  perceived  that  he  had 
spoken  this  parable  against  them. 


JOHN. 


(third  day  of  the  week.)     Jerusalem. 


26 


390 


HARMONY    OF 


[part   VII. 


§  117.  Parable  of  the  marriage  of  the  King's  Son. 


MATTHEW. 

CH.  XXII.    1-  14. 

5  But  they  made  light  of  it,  and 
went  their  ways,  one  to  his  farm, 
another  to  his  merchandise. 

6  And  the  remnant  took  his  ser- 
vants, and  entreated  them  spitefully, 
and  slew  them. 

7  But  when  the  king  heard  thereof, 
he  was  wroth :  and  he  sent  forth  his 
armies,  and  destroyed  those  murder- 
ers, and  burned  up  their  city. 

8  Then  saith  he  to  his  servants. 
The  wedding  is  ready,  but  they  which 
were  bidden  were  not  worthy. 

9  Go  ye  therefore  into  the  high- 
ways, and  as  many  as  ye  shall  find, 
bid  to  the  marriage. 

10  So  those  servants  went  out  into 
the  highways,  and  gathered  together 
all  as  many  as  they  found,  both  bad 
and  good  :  and  the  wedding  was  fur- 
nished with  guests. 

1 1  And  when  the  king  came  in  ta 
see  the  guests,  he  saw  there  a  man 
which  had  not  on  a  wedding-gar- 
ment : 

12  And  he  saith  unto  him.  Friend, 
how  camest  thou  in  hither,  not  having 
a  wedding-garment?  And  he  was 
speechless. 

13  Then  said  the  king  to  the  ser- 
vants. Bind  him  hand  and  foot,  and 
take  him  away,  and  cast  him  into 
outer  darkness  :  there  shall  be  weep- 
ing and  gnashing  of  teeth. 

14  For  many  are  called,  but  few 
are  chosen. 


MARK. 


§  118.  Insidious  question  of  the  Pharisees.     Tribute 


CH.  XXII.  15-22, 
15  Then  went  the  Pharisees,  and 
took  counsel  how  they  might  entangle 
him  in  his  talk. 


CH.  XII.    13-17. 
13  And  they  send  unto  him  certain 
of  the  Pharisees,  and  of  the  Herodians, 
to  catch  him  in  his  words. 


Matth.   xxii.   11-13.]    In  the  East,  where  the  fashions  of  dress  rarely   if  ever 
change,  much  of  their  riches  consists  in  the  number  and  splendor  of  their  robes 
cqffetans.     Presents  of  garments  are  frequently  alluded  to  in  Scripture.     Gen.  xlv.  22. 
2  Chron.  ix.  24.    Judges  xiv.  12.    2  Kings  v.  5.     Ezra  ii.  69.     Neh.  vii.  70,  where 
"the  Tirshatha  gave  five  hundred  and  thirty  priests'  garments." 

Presents  were  considered  as  tokens  of  honor  ;  —  not  meant  as  ofiers  of  payment  or 
enrichment,  (1  Sam.  ix.  7)  ;  and  especially  presents  of  dresses.  I  Sam.  xviii.  4. 
Luke  XV.  22.  Tavemier,  p.  43,  mentions  a  nazar,  whose  virtue  so  pleased  a  king  of 
Persia,  that  he  caused  himself  to  be  disappareled,  and  gave  his  own  habit  to  the  na- 
zar, which  is  the  greatest  honor  a  king^  of  Persia  can  bestow  on  a  subject. 


rer 

or  I 
22.   I 


SEC.  117,  118.] 


THE    GOSPELS. 


391 


(third  day  of  the  week.)    Jerusalem. 


LUKE. 


JOHN. 


to  Caesar,     (third  day  of  the  week.)     Jerusalem. 

CH.  XX.   20-26. 
20  And  they  watched  him,  and  sent 
forth  spies,  which  should  feign  them- 
selves just  men,  that  they  might  take 


Such  presents  are  given  by  kings  on  great  occasions,  especially  at  the  marriages  of 
their  children.  The  Sultan  Achmet,  at  the  marriage  of  his  eldest  daughter,  "  gave 
presents  to  above  20,000  persons."  Knolles's  Hist,  of  the  Turks,  p.  1311.  So,  Ahas- 
uerus  "gave  ^\hs,  according  to  the  state  of  the  king. '^    Esth.  ii.  18- 

The  king  gives  his  garment  of  honor  before  the  wearer  is  admitted  into  his  pre- 
sence ;  —  De  la  Mottraye's  Trav.  p.  199  ;  (Does  this  illustrate  Zech.  iii.  3,  4  ?)  —  and 
would  resent  it  if  any,  having  received  robes  of  him,  should  appear  in  his  presence 
without  wearing  these  marks  of  his  liberality.  And  to  refuse  such  favors,  when  offer- 
ed, is  considered  as  one  of  the  greatest  indignities.  Sir  John  Chardin  relates  an  in- 
stance where  such  a  refusal  cost  a  vizier  his  life.    See  4  Calm.  Dxct.  p.  64,  126,  514. 


392 


HARMONY    OF 


[part    VII. 


§118.  Insidious  question  of  the  Pharisees.     Tribute 


MATTHEW. 
CH.  XXII.  15-22. 


16  And  they  sent  out  unto  him 
their  disciples,  with  the  Herodians, 
saying,  Master,  we  know  that  thou 
art  true,  and  teachest  the  way  of  God 
in  truth,  neither,  carest  thou  for  any 
man :  for  thou  regardest  not  the  per- 
son of  men. 

17  Tell  us  therefore.  What  think- 
est  thou  1  Is  it  lawful  to  give  tribute 
unto  Cesar,  or  not  1 

18  But  Jesus  perceived  their  wick- 
edness, and  said,  Why  tempt  ye  me, 
ye  hypocrites  ? 

19  Shew  me  the  tribute-money. 
And  they  brought  unto  him  a  penny. 

20  And  he  saith  unto  them, Whose 
is  this  image,  and  superscription? 

21  They  say  unto  him,  Cesar's. 
Then  saith  he  unto  them.  Render 
therefore  unto  Cesar,  the  things  which 
are  Cesar's  ;  and  unto  God,  the  things 
Ihat  are  God's. 

22  When  they  had  heard  these 
words,  they  marvelled,  and  left  him, 
and  went  their  way. 


MARK. 
CH.  XII.    13-17. 


14  And  when  they  were  come,  they 
say  unto  him.  Master,  we  know  that 
thou  art  true,  and  carest  for  no  man  : 
for  thou  regardest  not  the  person  of 
men,  but  teachest  the  way  of  God  in 
truth  :  Is  it  lawful  to  give  tribute  to 
Cesar,  or  not? 


15  Shall  we  give,  or  shall  we  not 
give?  But  he,  knowing  their  hypoc- 
risy, said  unto  them.  Why  tempt  ye 
me  ?  bring  me  a  penny,  that  I  may 
see  it. 

16  And  they  brought  it.  And  he 
saith  unto  them.  Whose  is  this  image 
and  superscription  ?  And  they  said 
unto  him,  Cesar's. 

17  And  Jesus  answering,  said  unto 
them,  Render  to  Cesar  the  things  that 
are  Cesar's,  and  to  God  the  things 
that  are  God's.  And  they  marvelled 
at  him. 


§  119.  Insidious  question  of  the  Sadducees.     The 


CH.  XXII.  23-33. 

23  The  same  day  came  to  him  the 
Sadducees,  which  say  that  there  is  no 
resurrection,  and  asked  him, 

24  Saying,  Master,  Moses  said,  If 
a  man  die,  having  no  children,  his 
brother  shall  marry  his  wife,  and  raise 
up  seed  unto  his  brother.* 


25  Now,  there  were  with  us  seven 
brethren  :  and  the  first,  when  he  had 
married  a  wife,  deceased  :  and  having 
no  issue,  left  his  wife  unto  his  bro- 
ther. 

26  Likewise  the  second  also,  and 
the  third,  unto  the  seventh. 


27  And  last  of  all  the  woman  died 
also. 


CH.  XII.  18-27. 

18  Then  come  unto  him  the  Sad- 
ducees, which  say  there  is  no  resur- 
rection ;  and  they  asked  him,  saying, 

19  Master,  Moses  wrote  unto  us. 
If  a  man's  brother  die,  and  leave  his 
wife  behind  him,  and  leave  no  child- 
ren, that  his  brother  should  take  his 
wife,  and  raise  up  seed  unto  his 
brother. 

20  Now,  there  were  seven  brethren  : 
and  the  first  took  a  wife,  and  dying 
left  no  seed. 


21  And  the  second  took  her,  and 
died,  neither  left  he  any  seed  :  and 
the  third  likewise. 

22  And  the  seven  had  her,  and  left 
no  seed  :  last  of  all  the  woman  died 
also. 


»  Deut.  XXV.  6. 


r 


SEC.  118, 119.] 


THE    GOSPELS. 


393 


to  Caesar,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XX.    20-26. 
hold  of  his  words,  that  so  they  might 
deliver  him  unto  the  power  and  au- 
thority of  the  governor. 

21  And  they  asked  him,  saying, 
Master,  we  know  that  thou  say  est 
and  teachest  rightly,  neither  acceptest 
thou  the  person  of  any,  but  teachest 
the  way  of  God  truly  : 

22  Is  it  lawful  for  us  to  give  tribute 
unto  Cesar,  or  no  1 

23  But  he  perceived  their  crafti- 
ness, and  said  unto  them,  Why  tempt 
ye  me? 


24  Shew  me  a  penny.  Whose 
image  and  superscription  hath  it? 
They  answered  and  said,  Cesar's. 


25  And  he  said  unto  them.  Render 
therefore  unto  Cesar  the  things  which 
be  Cesar's,  and  unto  God  the  things 
which  be  God's. 

26  And  they  could  not  take  hold  of 
his  words  before  the  people  :  and  they 
marvelled  at  his  answer,  and  held 
their  peace. 


JOHN. 


Resurrection,     (third  day  of  the  week.)     Jerusalem. 


CH.  XX.   27-40. 

27  Then  came  to  him  certain  of 
the  Sadducees  (which  deny  that  there 
is  any  resurrection)  and  they  asked 
him, 

28  Saying,  Master,  Moses  wrote 
unto  us,  If  any  man's  brother  die, 
having  a  wife,  and  he  die  without 
children,  that  his  brother  should  take 
his  wife,  and  raise  up  seed  unto  his 
brother. 

29  There  were  therefore  seven 
brethren :  and  the  first  took  a  wife, 
and  died  without  children. 


30  And  the  second  took  her  to 
wife,  and  he  died  childless. 

31  And  the  third  took  her;  and  in 
like  manner  the  seven  also  :  and  they 
left  no  children,  and  died. 

32  Last  of  all  the  woman  died  also. 


3M 


HARMONY   OF 


[part  VII. 


§  119.  Insidious  question  of  the  Sadducees.     The 


MATTHEW. 
CH.  XXII.    23-33. 

28  Therefore,  in  the  resurrection, 
whose  wife  shall  she  be  of  the  seven  1 
for  they  all  had  her. 

29  Jesus  answered  and  said  unto 
them,  Ye  do  err,  not  knowing-  the 
scriptures,  nor  the  power  of  God. 

30  For  in  the  resurrection  they 
neither  marry,  nor  are  given  in  mar- 
riage, but  are  as  the  angels  of  God  in 
heaven. 


31  But,  as  touching  the  resurrection 
of  the  dead,  have  ye  not  read  that 
which  was  spoken  unto  you  by  God, 
saying, 

32  I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob  ?  ^  God  is  not  the  God  of  the 
dead,  but  of  the  living. 

33  And  when  the  multitude  heard 
this,  they  were  astonished  at  his  doc- 
trine. 


MARK. 

CH.  XII.  18-27. 

23  In  the  resurrection  therefore, 
when  they  shall  rise,  whose  wife 
shall  she  be  of  them  1  for  the  seven 
had  her  to  wife. 

24  And  Jesus  answering,  said  unto 
them.  Do  ye  not  therefore  err,  be- 
cause ye  know  not  the  scriptures, 
neither  the  power  of  God  1 

25  For  when  they  shall  rise  from 
the  dead,  they  neither  marry,  nor  are 
given  in  marriage ;  but  are  as  the 
angels  which  aie  in  heaven. 


26  And  as  touching  the  dead,  that 
they  rise  ;  have  ye  not  read  in  the 
book  of  Moses,  how  in  the  bush  God 
spake  unto  him,  saying,  I  am  the  God 
of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob  ? 

27  He  is  not  the  God  of  the  dead, 
but  the  God  of  the  living :  ye  there- 
fore do  greatly  err. 


^120.  A  lawyer  questions  Jesus.     The  two  great 


CH.  xxTi.  34-40. 

34  But  when  the  Pharisees  had 
heard  that  he  had  put  the  Sadducees 
to  silence,  they  were  gathered  to- 
gether. 

35  Then  one  of  them  which  was  a 
lawyer,  asked  himaqicestion,  tempting 
him,  and  saying, 

36  Master,  which  is  the  great  com- 
mandment in  the  law  1 


37  Jesus  said  unto  him,  Thou  shalt 
love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.* 

»  Ex.  ill.  6. 


CH.  XII.  28-34. 
28  And  one  of  the  scribes  came, 
and  having  heard  them  reasoning  to-^ 
gether,  and  perceiving  that  he  had  ai 
swered  them  well,  asked  him,  Whicl 
is  the  first  commandment  of  all  1 


29  And  Jesus  answered  him,  Th« 
first   of    all    the    commandments   is^ 
Hear,  O  Israel ;  The  Lord  our  God 
one  Lord : 

30  And  thou  shalt  love  the  Loi 
thy  God  with  all  thy  heart,  and  wit 
all  thy  soul,  and  with  all  thy  mind, 

b  Deut.  vi.  4,  5. 


Luke  XX.  36,  Neither  can  they  die  any  more.]     Here  is  a  minute  indication  of 
Luke's  veracity,  derived  from  his  medical  profession.    No  other  EvangeUst  recoi 


SEC.  119,  120.] 


THE    GOSPELS. 


395 


Resurrection,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XX.  27-40. 

33  Therefore  in  the  resurrection, 
whose  wife  of  them  is  she  ?  for  seven 
had  her  to  wife. 

34  And  Jesus  answering-,  said  unto 
them,  The  children  of  this  world  mar- 
ry, and  are  given  in  marriage  : 

35  But  they  which  shall  be  ac- 
counted worthy  to  obtain  that  world, 
and  the  resurrection  from  the  dead, 
neither  marry,  nor  are  given  in  mar- 
riage : 

36  Neither  can  they  die  any  more  : 
for  they  are  equal  unto  the  angels  ; 
and  are  the  children  of  God,  being  the 
children  of  the  resurrection. 

37  Now  that  the  dead  are  raised, 
even  Moses  shewed  at  the  bush,  when 
he  calleth  the  Lord  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the 
God  of  Jacob. 

38  For  he  is  not  a  God  of  the  dead, 
but  of  the  living :  for  all  live  unto  him. 

39  Then  certain  of  the  scribes  an- 
swering, said,  Master,  thou  hast  well 
said. 

40  And  after  that,  they  durst  not 
ask  him  any  question  at  all. 


JOHN. 


Commandments,     (third  day  of  the  week.)     Jerusalem. 


this  remark ;  but  it  would  not  be  likely  to  escape  the  notice  of  a  physician. 
Luke  xxii.  44. 


See  on 


396 


HARMONY    OF 


[part   VII. 


^120.  A  lawyer  questions  Jesus.     The  two  great 


MATTHEW. 
CH.  XXII.     34-40. 

38  This  is  the  first  and  great  com- 
mandment. 

39  And  the  second  is  like  unto  it, 
Thou  shalt  love  thy  neighbour  as  thy- 
self."^ 

40  On  these  two  commandments 
hang  all  the  law  and  the  prophets. 


MARK. 
CH.  xii.  28-34. 
and  with  all  thy  strength  :  this  is  the 
first  commandment. 

31  And  the  second  is  like,  namely 
this.  Thou  shalt  love  thy  neighbour 
as  thyself :  there  is  none  other  com- 
mandment greater  than  these. 

32  And  the  scribe  said  unto  him, 
Well,  Master,  thou  hast  said  the 
truth :  for  there  is  one  God ;  and 
there  is  none  other  but  he  : 

33  And  to  love  him  with  all  the 
heart,  and  with  all  the  understanding, 
and  with  all  the  soul,  and  with  all  the 
strength,  and  to  love  his  neighbour  as 
himself,  is  more  than  all  whole  burnt- 
offerings  and  sacrifices. 

34  And  when  Jesus  saw  that  he 
answered  discreetly,  he  said  unto  him. 
Thou  art  not  far  from  the  kingdom  of 
God.  And  no  man  after  that  durst 
ask  him  any  question. 


§  121.  How  is  Christ  the  Son  of  David  ? 


CH.  XXII.    41-46. 

41  While  the  Pharisees  were  gath- 
ered together,  Jesus  asked  them, 

42  Saying,  What  think  ye  of  Christ  1 
whose  son  is  he  1  They  say  unto  him, 
The  son  of  David. 

43  He  saith  unto  them.  How  then 
doth  David  in  spirit  call  him  Lord, 
saying, 

44  The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand,  till  I  make 
thine  enemies  thy  footstool  ? '' 

45  If  David  then  call  him  Lord, 
how  is  he  his  son  ? 

46  And  no  man  was  able  to  answer 
him  a  word,  neither  durst  any  man, 
from  that  day  forth,  ask  him  any  more 
questions. 


CH.  XII.  35-37. 


35  And  Jesus  answered  and  said, 
while  he  taught  in  the  temple.  How 
say  the  scribes  that  Christ  is  the  son 
of  David? 

36  For  David  himself  said  by  the 
Holy  Ghost,  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right  hand,  till  I 
make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth 
him  Lord,  and  whence  is  he  then  his 
son  ?  And  the  common  people  heard 
him  gladly. 


§  122.  Warnings  against  the  evil  example  of  the  Scribes 


CH.  XXIII.     1  -  12. 

Then  spake  Jesus  to  the  multitude, 
and  to  his  disciples, 


2    Saying,    The    scribes    and 
Pharisees  sit  in  Moses'  seat : 

*  Lev.  xix.  18. 


the 


CH.  XII.  38,  39. 

38  And  he  said  unto  them  in  his 
doctrine,  Beware  of  the  scribes,  which 
love  to  go  in  long  clothing,  and  love 
salutations  in  the  market-places, 

39  And  the  chief  seats  in  the  syna- 
gogues, and  the  uppermost  rooms  at 
feasts  : 

b  Ps.   ex.    U 


SEC.  120,  121,  122.] 


THE    GOSPELS. 


397 


Commandments,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 


(third  day  of  the  week.)     Jerusalem. 


CH.  XX.   41-44. 


41  And  he  said  unto  them,  How 
say  they  that  Christ  is  David's  son  ? 

42  And  David  himself  saith  in  the 
book  of  Psalms,  The  Lord  said  unto 
my  Lord,  Sit  thou  on  my  right  hand, 

43  Till  I  make  thine  enemies  thy 
footstool. 

44  David  therefore  calleth  him 
Lord,  how  is  he  then  his  son  ? 


and  Pharisees,     (third  day  of  the  week.)     Jerusalem. 


CH.  XX.    45,  46. 

45  Then  in  the  audience  of  all  the 
people,  he  said  unto  his  disciples, 

46  Beware  of  the  scribes,  which 
desire  to  walk  in  long-  robes,  and  love 
greetings  in  the  markets,  and  the 
highest  seats  in  the  synagogues,  and 
the  chief  rooms  at  feasts ; 


398 


HARMONY   OF 


[part   VII. 


^  122.  Warnings  against  the  evil  example  of  the  Scribes 


MATTHEW. 

CH.  XXIII.     1-12. 

3  All  therefore  whatsoever  they 
bid  you  observe,  that  observe  and  do  : 
but  do  not  ye  after  their  works :  for 
they  say,  and  do  not. 

4  For  they  bind  heavy  burdens, 
and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders ;  but  they 
themselves  will  not  move  them  with 
one  of  their  fingers. 

5  But  all  their  works  they  do  for  to 
be  seen  of  men  :  they  make  broad  their 
phylacteries,  and  enlarge  the  borders 
of  their  garments, 

6  And  love  the  uppermost  rooms 
at  feasts,  and  the  chief  seats  in  the 
synagogues, 

7  And  greetings  in  the  markets, 
and  to  be  called  of  men.  Rabbi,  Rabbi. 

8  But  be  not  ye  called  Rabbi :  for 
one  is  your  Master,  even  Christ ;  and 
all  ye  are  brethren. 

9  And  call  no  man  your  father  upon 
the  earth :  for  one  is  your  Father 
which  is  in  heaven. 

10  Neither  be  ye  called  masters: 
for  one  is  your  Master,  even  Christ. 

11  But  he  that  is  greatest  among 
you,  shall  be  your  servant. 

12  And  whosoever  shaU  exalt  him- 
self, shall  be  abased;  and  he  that 
shall  humble  himself,  shall  be  ex- 
alted. 


MARK. 


123.  Woes  against  the  Scribes  and  Pharisees.     Lamentation 


CH.  XXIII.  13-39. 

13  But  wo  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  shut  up 
the  kingdom  of  heaven  against  men  : 
for  ye  neither  go  in  yourselves,  neither 
suffer  ye  them  that  are  entering,  to 
go  in. 

14  Wo  unto  you,  scribes  and  Pha- 
risees, hypocrites !  for  ye  devour  wid- 
ows' houses,  and  for  a  pretence  make 
long  prayer  :  therefore  ye  shall  receive 
the  greater  damnation. 

15  Wo  unto  you,  scribes  and  Pha- 
risees, hypocrites !  for  ye  compass 
sea  and  land  to  make  one  proselyte ; 
and  when  he  is  made,  ye  make  him 
two-fold  more  the  child  of  hell  than 
yourselves. 

16  Wo  unto  you,  ye  blind  guides, 


CH.  XII.  40. 


40  Which  devour  widows'  houses, 
and  for  a  pretence  make  long  prayers  : 
these  shall  receive  greater  damnation. 


SEC.  122,  123.]  THE    GOSPELS.  399 

and  Pharisees,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 


over  Jerusalem,     (third  day  of  the  week.)     Jerusalem. 


CH.  XX.  47. 


47  Which  devour  widows'  houses, 
and  for  a  shew  make  long  prayers : 
the  same  shall  receive  greater  dam- 
nation. 


400 


HARMONY    OF 


[part   VII. 


<5>  123.  Woes  against  the  Scribes  and  Pharisees.     Lamentation 


MATTHEW. 
CH.  XXIII.    13-39. 
which  say,  Whosoever  shall  swear  by 
the  temple,  it  is  nothing  ;  but  whoso- 
ever  shall   swear  by  the  gold  of  the 
temple,  he  is  a  debtor. 

17  Ye  fools,  and  blind  !  for  whether 
is  greater,  the  gold,  or  the  temple 
that  sanctiiieth  the  gold  1 

18  And  whosoever  shall  swear  by 
the  altar,  it  is  nothing ;  but  whoso- 
ever sweareth  by  the  gift  that  is  upon 
it,  he  is  guilty. 

19  Ye  fools,  and  blind !  for  whether 
is  greater,  the  gift,  or  the  altar  that 
sanctifieth  the  gift  1 

20  Whoso  therefore  shall  swear  by 
the  altar,  sweareth  by  it,  and  by  all 
things  thereon. 

21  And  whoso  shall  swear  by  the 
temple,  sweareth  by  it,  and  by  him 
that  dwelleth  therein. 

22  And  he  that  shall  swear  by 
heaven,  sweareth  by  the  throne  of 
Grod,  and  by  him  that  sitteth  thereon. 

23  Wo  unto  you,  scribes  and  Pha- 
risees, hypocrites !  for  ye  pay  tithe 
of  mint,  and  anise,  and  cummin,  and 
have  omitted  the  weightier  matters  of 
the  law,  judgment,  mercy,  and  faith  : 
these  ought  ye  to  have  done,  and  not 
to  leave  the  other  undone. 

24  Ye  blind  guides,  which  strain  at 
a  gnat,  and  swallow  a  camel. 

25  Wo  unto  you,  scribes  and  Phar- 
isees, hypocrites  !  for  ye  make  clean 
the  outside  of  the  cup  and  of  the  plat- 
ter, but  within  they  are  full  of  extor- 
tion and  excess. 

26  Thou  blind  Pharisee,  cleanse 
first  that  which  is  within  the  cup  and 
platter,  that  the  outside  of  them  may 
be  clean  also. 

27  Wo  unto  you,  scribes  and  Phar- 
isees, hypocrites!  for  ye  are  like 
unto  whited  sepulchres,  which  indeed 
appear  beautiful  outward,  but  are 
within  full  of  dead  men^s  bones,  and 
of  all  uncleanness. 

28  Even  so  ye  also  outwardly  ap- 
pear righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity. 

29  Wo  unto  you,  scribes  and  Pha- 
risees, hypocrites  !  because  ye  build 
the  tombs  of  the  prophets,  and  garnish 
the  sepulchres  of  the  righteous, 


MARK. 


SEC.  123.] 


THE    GOSPELS. 


401 


over  Jerusalem,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 


402 


HARMONY    OF 


[part   VII. 


^  123.  Woes  against  the  Scribes  and  Pharisees.     Lamentation 


MATTHEW. 
CH.  XXIII.    13-39. 

30  And  say,  If  we  had  been  in  the 
days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  the 
blood  of  the  prophets. 

31  Wherefore  ye  be  witnesses  unto 
yourselves,  that  ye  are  the  children  of 
them  which  killed  the  prophets. 

32  Fill  ye  up  then  the  measure  of 
your  fathers. 

33  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damna- 
tion of  hell? 

34  Wherefore,  behold,  I  send  unto 
you  prophets,  and  wise  men,  and 
scribes  ;  and  some  of  them  ye  shall  kill 
and  crucify,  and  soTne  of  them  shall  ye 
scourge  in  your  synagogues,  and  per- 
secute them  from  city  to  city  : 

35  That  upon  you  may  come  all  the 
righteous  blood  shed  upon  the  earth, 
from  the  blood  of  righteous  Abel,  unto 
the  blood  of  Zacharias,  son  of  Bara- 
chias,  whom  ye  slew  between  the 
temple  and  the  altar.* 

36  Verily,  I  say  unto  you,  All 
these  things  shall  come  upon  this  gen- 
eration. 

37  O  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest 
them  which  are  sent  unto  thee,  how 
often  would  I  have  gathered  thy 
children  together,  even  as  a  hen 
gathereth  her  chickens  under  her 
wings,  and  ye  would  not ! 

38  Behold,  your  house  is  left  unto 
you  desolate.''  .   , 

39  For  I  say  unto  you.  Ye  shall 
not  see  me  henceforth,  till  ye  shall 
say.  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord.*^ 


MARK. 


§  124.  The  Widow's  Mite,     (third  day  of 


CH.  XII.   41-44. 

41  And  Jesus  sat  over  against  the: 
treasury,  and  beheld  how  the  people 
cast  money  into  the  treasury  :  and 
many  that  were  rich  cast  in  much. 

42  And  there  came  a  certain  poor 
widow,  and  she  threw  in  two  mites, 
which  make  a  farthing. 


*  Gen.  iv.  8.    2  Chron.  xxiv.  20-22. 
b  Ps.  Ixix.  26.    Jer.  xii.  7,  and  xxii.  5. 


e  Ps.  cxviii.  26. 


SEC.  123, 124.] 


THE    GOSPELS. 


403 


over  Jerusalem,     (third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 


the  week.)     Jerusalem. 


CH.   XXI.       1-4. 

And  he  looked  up  and  saw  the  rich 
men  casting  their  gifts  into  the  trea- 
sury. 

2  And  he  saw  also  a  certain  poor 
widow,  casting  in  thither  two  mites. 

m^ 


HARMONY    OF 


[part   VII. 


^  124.  The  Widow's  Mite,     (third  day  of 


MATTHEW. 


MARK. 
CH.  XII.    41-44. 

43  And  he  called  unto  him  his  dis- 
ciples, and  saith  unto  them,  Verily,  I 
say  unto  you,  That  this  poor  widow 
hath  cast  more  in,  than  all  they  which 
have  cast  into  the  treasury. 

44  For  all  they  did  cast  in  of  their 
abundance  :  but  she  of  her  want  did 
cast  in  all  that  she  had,  even  all  her 
living. 


^  125.  Certain  Greeks  desire  to  see  Jesus. 


SEC.  124,  125.] 


THE    GOSPELS. 


405 


THE  WEEK.)     Jerusalem. 


LUKE. 

CH.  XXI.     1  -4. 

3  And  he  said,  Of  a  truth  I  say 
unto  you,  That  this  poor  widow  hath 
cast  in  more  than  they  aU. 


4  For  all  these  have  of  their  abun- 
dance cast  in  unto  the  offerings  of 
God  :  but  she  of  her  penury  hath  cast 
in  all  the  living  that  she  had. 


JOHN. 


(third  day  of  the  week.)     Jerusalem. 


CH.  XII.  20-36. 

20  And  there  were  certain  Greeks 
among  them,  that  came  up  to  worship 
at  the  feast. 

21  The  same  came  therefore  to 
Philip,  which  was  of  Bethsaida  of 
Galilee,  and  desired  him,  saying,  Sir, 
we  v;ould  see  Jesus. 

22  Philip  Cometh  and  telleth  An- 
drew :  and  again,  Andrew  and  Philip 
tell  Jesus. 

23  And  Jesus  answered  them,  say- 
ing. The  hour  is  come,  that  the  Son 
of  man  should  be  glorified. 

24  Verily,  verily,  I  say  unto  you, 
Except  a  corn  of  wheat  fall  into  the 
ground  and  die,  it  abideth  alone  :  but 
if  it  die,  it  bringeth  forth  much  fruit. 

25  He  that  loveth  his  life  shall 
lose  it ;  and  he  that  hateth  his  life 
in  this  world,  shall  keep  it  unto  life 
eternal. 

26  If  any  man  serve  me,  let  him 
follow  me,  and  where  I  am,  there 
shall  also  my  servant  be  :  if  any  man 
serve  me,  him  will  my  Father  honour. 

27  Now  is  my  soul  troubled ;  and 
what  shall  I  say  ?  Father,  save  me 
from  this  hour  :  but  for  this  cause 
came  I  unto  this  hour. 

28  Father,  glorify  thy  name.  Then 
came  there  a  voice  from  heaven,  say- 
ing, I  have  both  glorified  it,  and  will 
glorify  it  again. 

29  The  people  therefore  that  stood 
by,  and  heard  it,  said  that  it  thun- 
dered. Others  said,  An  angel  spake 
to  him. 

30  Jesus  answered  and  said.  This 
voice  came  not  because  of  me,  but  for 
your  sakes. 

31  Now  is  the  judgment  of  this 


27 


406 


HARMONY    OF 


[part    VII, 


^  125.  Certain  Greeks  desire  to  see  Jesi  s. 


MATTHEW. 


MARK. 


§  126.  Reflections  upon  the  unbelief  of  the  Jews. 


SEC.  125,  126.] 


THE    GOSPELS. 


407 


(third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XII.  20-36, 
world  :  now  shall  the  prince  of  this 
world  be  cast  out. 

32  And  I,  if  I  be  lifted  up  from  the 
earth,  will  draw  all  men  unto  me. 

33  (This  he  said,  signifying  what 
death  he  should  die.) 

34  The  people  answered  him,  We 
have  heard  out  of  the  law  that  Christ 
abideth  for  ever  :  *  and  how  sayest 
thou.  The  Son  of  man  must  be  lifted 
up  ?  Who  is  this  Son  of  man  ? 

35  Then  Jesus  said  unto  them.  Yet 
a  little  while  is  the  light  with  you. 
Walk  while  ye  have  the  light,  lest 
darkness  come  upon  you  :  for  he  that 
walketh  in  darkness  knoweth  not 
whither  he  goeth. 

36  While  ye  have  light,  believe  in 
the  light,  that  ye  may  be  the  children 
of  light.  These  things  spake  Jesus, 
and  departed,  and  did  hide  himself 
from  them. 


(third  day  of  the   week.)     Jerusalem. 


CH.  XII.   37-50. 

37  But  though  he  had  done  so 
many  miracles  before  them,  yet  they 
believed  not  on  him. 

38  That  the  saying  of  Esaias  the 
prophet  might  be  fulfilled,  which  he 
spake.  Lord,  who  hath  believed  our 
report  ?  and  to  whom  hath  the  arm  of 
the  Lord  been  revealed  ?  ^ 

39  Therefore  they  could  not  be- 
lieve, because  that  Esaias  said  again, 

40  He  hath  blinded  their  eyes,  and 
hardened  their  heart ;  that  they  should 
not  see  with  their  eyes,  nor  under- 
stand with  their  heart,  and  be  convert- 
ed, and  I  should  heal  them.*^ 

41  These  things  said  Esaias,  when 
he  saw  his  glory,  and  spake  of  him.'* 

42  Nevertheless,  among  the  chief 
rulers  also  many  believed  on  him  ;  but 
because  of  the  Pharisees  they  did  not 
confess  him,  lest  they  should  be  put 
out  of  the  synagogue  : 

43  For  they  loved  the  praise  of 
men  more  than  the  praise  of  God. 

44  Jesus  cried,  and  said.  He  that 


*  2  Sam.  vii.  13.    Ps.  Ixxxix.  30,  37  ;  ex.  4. 

*"  Is.  liii.  I.  «  Is.  vi.  10.  d  jg.  vi.  1,  seq. 


408 


HARMONY    OF 


[part   VII. 


126.  Reflections  upon  the  unbelief  of  the  Jews. 


MATTHEW. 


MARK. 


^  127.  Jesus,  on  taking  leave  of  the  Temple,  -foretells  its  destruction,  etc. 


CH.    XXIV.      1-14. 

And  Jesus  went  out,  and  departed 
from  the  temple  :  and  his  disciples 
came  to  him  for  to  shew  him  the 
buildings  of  the  temple. 

2  And  Jesus  said  unto  them,  See 
ye  not  all  these  thing-s  T  verily,  I  say 
unto  you.  There  shall  not  be  left  here 
one  stone  upon  another,  that  shall  not 
be  thrown  down. 

3  And  as  he  sat  upon  the  mount  of 
Olives,  the  disciples  came  unto  him 
privately,  saying.  Tell  us,  when  shall 
these  things  be  1  and  what  shall  be 
the  sign  of  thy  coming,  and  of  the 
end  of  the  world  ? 

4  And  Jesus  answered  and  said 
unto  them,  Take  heed  that  no  man 
deceive  you. 

5  For  many  shall  come  in  my 
name,  saying,  I  am  Christ ;  and  shall 
deceive  many. 

6  And  ye  shall  hear  of  wars,  and 
rumours  of  wars  :  see  that  ye  be  not 
troubled  :  for  all  these  things  must 
come  to  pass,  but  the  end  is  not  yet. 


CH.  XIII.     1-13. 
And  as  he  went  out  of  the  temple, 
one  of  his  disciples   saith  unto  him, 
Master,  see  what  manner  of  stones, 
and  what  buildings  are  here! 

2  And  Jesus  answering,  said  unto 
him,  Seest  thou  these  great  buildings  ? 
there  shall  not  be  left  one  stone  upon 
another,  that  shall  not  be  thrown 
down. 

3  And  as  he  sat  upon  the  mount  of 
Olives,  over  against  the  temple,  Peter, 
and  James,  and  John,  and  Andrew, 
asked  him  privately, 

4  Tell  us,  when  shall  these  things 
be  1  and  what  shall  be  the  sign  when 
all  these  things  shall  be  fulfilled  ? 

5  And  Jesus  answering  them,  be- 
gan to  say,  Take  heed  lest  any  man 
deceive  you  : 

6  For  many  shall  come  in  my 
name,  saying,  I  am  Christ;  and  shall 
deceive  many. 

7  And  when  ye  shall  hear  of  wars, 
and  rumours  of  wars,  be  ye  not 
troubled  :  for  such  things  must  needs 
be  ;  but  the  end  shall  not  be  yet. 


SEC.  126,  127.] 


THE    GOSPELS. 


409 


(third  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XII.  37-50. 
believeth  on  me,  believeth  not  on  me, 
but  on  him  that  sent  me. 

45  And  he  that  seeth  me,  seeth  him 
that  sent  me. 

46  I  am  come  a  light  into  the 
world,  that  whosoever  believeth  on 
me  should  not  abide  in  darkness. 

47  And  if  any  man  hear  my  words, 
and  believe  not,  I  judge  him  not :  for 
I  came  not  to  judge  the  world,  but  to 
save  the  world. 

48  He  that  rejecteth  me,  and  re- 
ceiveth  not  my  words,  hath  one  that 
judgeth  him  :  the  word  that  I  have 
spoken,  the  same  shall  judge  him  in 
the  last  day. 

49  For  I  have  not  spoken  of  my- 
self ;  but  the  Father  which  sent  me, 
he  gave  me  a  commandment,  what  I 
should  say,  and  what  I  should  speak. 

50  And  I  know  that  his  command- 
ment is  life  everlasting  :  whatsoever 
I  speak  therefore,  even  as  the  Father 
said  unto  me,  so  I  speak. 


(third  day  of  the  week.)      Jerusalem.     Mount  of  Olives. 


CH.  XXI.    5-19. 

5  And  Eis  some  spake  of  the  temple, 
how  it  was  adorned  with  goodly 
stones,  and  gifts,  he  said, 

6  As  for  these  things  which  ye 
behold,  the  days  will  come,  in  the 
which  there  shall  not  be  left  one  stone 
upon  another,  that  shall  not  be  thrown 
down. 

7  And  they  asked  him,  saying, 
Master,  but  when  shall  these  things 
be?  and  what  sign  will  there  he  when 
these  things  shall  come  to  pass  ? 


8  And  he  said.  Take  heed  that  ye 
be  not  deceived :  for  many  shall  come 
in  my  name,  saying,  I  am  Christ; 
and  the  time  draweth  near  :  go  ye  not 
therefore  after  them. 

9  But  when  ye  shall  hear  of  wars, 
and  commotions,  be  not  terrified  :  for 
these  things  must  first  come  to  pass ; 
but  the  end  is  not  by  and  by. 


410 


HARMONY    OF 


[part    VII. 


^  127.  JesUs,  on  taking  leave  of  the  Temple,  foretells  its  destruction,  etc. 


/MATTHEW. 

/    CH.  XXIV,     1  -  14. 

T-For  nation  shall  rise  against  na- 
tion, and  kingdom  against  kingdom  : 
and  there  shall  be  famines,  and  pes- 
tilences, and  earthquakes  in  divers 
places. 

8  All  these  are  the  beginning  of 
sorrows. 

9  Then  shall  they  deliver  you  up 
to  be  afflicted,  and  shall  kill  you  : 
and  ye  shall  be  hated  of  all  nations 
for  my  name's  sake. 


10  And  then  shall  many  be  offend- 
ed, and  shall  betray  one  another,  and 
shall  hate  one  another. 

11  And  many  false  prophets  shall 
rise,  and  shall  deceive  many. 

12  And  because  iniquity  shall 
abound,  the  love  of  many  shall  wax 
cold. 

13  But  he  that  shall  endure  unto 
the  end,  the  same  shall  be  saved. 

14  And  this  gospel  of  the  kingdom 
shall  be  preached  in  all  the  world,  for 
a  witness  unto  all  nations ;  and  then 
shall  the  end  come. 


MARK. 

CH.  XIII.    1-13. 

8  For  nation  shall  rise  against  na- 
tion, and  kingdom  against  kingdom: 
and  there  shall  be  earthquakes  iii 
divers  places,  and  there  shall  be 
famines,  and  troubles  :  these  are  the 
beginnings  of  sorrows. 

9  But  take  heed  to  yourselves  :  for 
they  shall  deliver  you  up  to  councils ; 
and  in  the  synagogues  ye  shall  be 
beaten :  and  ye  shall  be  brought  be- 
fore rulers  and  kings  for  my  sake,  for 
a  testimony  against  them. 

10  And  the  gospel  must  first  be 
published  among  all  nations. 

11  But  when  they  shall  lead  you\ 
and  deliver  you  up,  take  no  thought 
beforehand  what  ye  shall  speak,  nei-> 
ther  do  ye  premeditate  :  but  whatso- 
ever shall  be  given  you  in  that  hour, 
that  speak  ye :  for  it  is  not  ye  that 
speak,  but  the  Holy  Ghost. 

12  Now,  the  brother  shall  betray 
the  brother  to  death,  and  the  father 
the  son  :  and  children  shall  rise  up 
against  their  parents,  and  shall  cause 
them  to  be  put  to  death. 


13  And  ye  shall  be  hated  of  all 
men  for  my  name's  sake  :  but  he  that 
shall  endure  unto  the  end,  the  same 
shall  be  saved. 


§  128.  The  signs  of  Christ's  coming  to  destroy  Jerusalem,  etc. 


CH.  XXIV.    15-42. 

15  When  ye,  therefore,  shall  see  the 
abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,*  stand  in  the 
holy  place,  (whoso  readeth,  let  him 
understand,) 

16  Then  let  them  which  be  in  Ju- 
dea  flee  into  the  mountains : 

17  Let  him  which  is  on  the  house- 
top not  come  down  to  take  any  thing 
out  of  his  house  : 


CH.  XIII.    14-37. 

14  But  when  ye  shall  see  the 
abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  standing  where 
it  ought  not,  (let  him  that  readeth 
understand)  then  let  them  that  be  in 
Judea  flee  to  the  mountains : 

15  And  let  him  that  is  on  the  house- 
top not  go  down  into  the  house,  nei- 
ther enter  therein,  to  take  any  thing 
out  of  his  house  : 


*  Danl.  ix.  27. 


SEC.  127,  128.] 


THE    GOSPELS. 


411 


(third  day  of  the  week.)     Jeru  alem.     Mount  of  Olives. 


LUKE. 
CH.  XXI.    5-19. 

10  Then  said  he  unto  them,  Nation 
shall  rise  against  nation,  and  kingdom 
against  kingdom  : 

11  And  great  earthquakes  shall  be 
in  divers  places,  and  famines,  and 
pestilences  :  and  fearful  sights,  and 
great  signs  shall  there  be  from  heaven. 

12  But  before  all  these  they  shall 
lay  their  hands  on  you,  and  persecute 
you,  delivering  you  up  to  the  syna- 
gogues, and  into  prisons,  being  brought 
before  kings  and  rulers  for  my  name's 
sake. 

13  And  it  shall  turn  to  you  for  a 
testimony. 

14  Settle  it  therefore  in  your  hearts, 
not  to  meditate  before  what  ye  shall 
answer. 

15  For  I  will  give  you  a  mouth  and 
wisdom,  which  all  your  adversaries 
shall  not  be  able  to  gainsay  nor  resist. 


16  And  ye  shall  be  betrayed  both 
by  parents,  and  brethren,  and  kins- 
folks, and  friends  ;  and  some  of  you 
shall  they  cause  to  be  put  to  death. 


17  And   ye  shall  be  hated  of  all 
men  for  my  name's  sake. 

18  But  there   shall  not  an  hair  of 
your  head  perish. 

19  In  your  patience  possess  ye  your 
souls. 


JOHN. 


(third  day  of  the  week.)     Mount  of  Olives. 


CH.  XXI.    20-36. 

20  And  when  ye  shall  see  Jerusalem 
compassed  with  armies,  then  know 
that  the  desolation  thereof  is  nigh. 

21  Then  let  them  which  are  in  Ju- 
dea  flee  to  the  mountains ;  and  let 
them  which  are  in  the  midst  of  it  de- 
part out ;  and  let  not  them  that  are  in 
the  countries  enter  thereinto. 

22  For  these  be  the  days  of  ven- 
geance, that  all  things  which  are 
written  may  be  fulfilled. 


41S 


HARMONY    OF 


[part    VII. 


^  128.  The  signs  of  Christ's  coming  to  destroy  Jerusalem,  etc. 


MATTHEW. 
CH.  XXIV.     15-42. 

18  Neither  lei  him  which  is  in  the 
field  return  back  to  take  his  clothes. 

19  And  wo  unto  them  that  are  with 
child,  and  to  them  that  give  suck  in 
those  days  ! 

20  But  pray  ye  that  your  flight  be 
not  in  the  winter,  neither  on  the  sab- 
bath-day : 

21  For  then  shall  be  great  tribula- 
tion, such  as  was  not  since  the  begin- 
ning of  the  world  to  this  time,  no,  nor 
ever  shall  be. 

22  And  except  those  days  should 
be  shortened,  there  should  no  flesh  be 
saved  :  but  for  the  elect's  sake  those 
days  shall  be  shortened. 

23  Then  if  any  man  shall  say  unto 
you,  Lo,  here  is  Christ,  or  there  ; 
believe  it  not. 

24  For  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall 
shew  great  signs  and  wonders  ;  in- 
somuch that,  if  it  were  possible,  they 
shall  deceive  the  very  elect. 

25  Behold,  I  have  told  you  before. 

26  Wherefore,  if  they  shall  say 
unto  you.  Behold,  he  is  in  the  desert ; 
go  not  forth  :  behold,  he  is  in  the 
secret  chambers  ;  believe  it  not. 

27  For  as  the  lightning  cometh  out 
of  the  east,  and  shineth  even  unto  the 
west ;  so  shall  also  the  coming  of  the 
Son  of  man  be. 

28  For  wheresoever  the  carcass 
is,  there  will  the  eagles  be  gathered 
together. 

29  Immediately  after  the  tribulation 
of  those  days,  shall  the  sun  be  dark- 
ened, and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from 
heaven ,  and  the  powers  of  the  heavens 
shall  be  shaken  :  * 

30  And  then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven  :  and 
then  shall  all  the  tribes  of  the  earth 
mourn,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory. 

31  And  he  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and 


MARK. 
CH.  XIII.  14-37. 

16  And  let  him  that  is  in  the  field 
not  turn  back  again  for  to  take  up  his 
garment. 

17  But  wo  to  them  that  are  with 
child,  and  to  them  that  give  suck  in 
those  days ! 

18  And  pray  ye  that  your  flight  be 
not  in  the  winter. 

19  For  in  those  days  shall  be  afflic- 
tion, such  as  was  not  from  the  begin- 
ning of  the  creation  which  God  created 
unto  this  time,  neither  shall  be. 

20  And  except  that  the  Lord  had 
shortened  those  days,  no  flesh  should 
be  saved  :  but  for  the  elect's  sake, 
whom  he  hath  chosen,  he  hath  short- 
ened the  days. 

21  And  then,  if  any  man  shall  say 
to  you,  Lo,  here  is  Christ ;  or  lo,  he 
is  there  ;  believe  him  not. 

22  For  false  Christs,  and  false 
prophets  shall  rise,  and  shall  shew 
signs  and  wonders,  to  seduce,  if  it 
were  possible,  even  the  elect. 

23  But  take  ye  heed  :  behold,  I 
have  foretold  you  all  things. 


24  But  in  those  days,  after  that 
tribulation,  the  sun  shall  be  darkened, 
and  the  moon  shall  not  give  her  light, 

25  And  the  stars  of  heaven  shall 
fall,  and  the  powers  that  are  in  heaven 
shall  be  shaken. 


26  And  then  shall  they  see  the 
Son  of  man  coming  in  the  clouds  with 
great  power  and  glory. 

27  And  then  shall  he  send  his  an- 
gels, and  shall  gather   together  his 


■  Is.  xiii.  9,  10.    Joel  ill.  15. 


SEC.  128.] 


THE    GOSPELS. 


413 


(thiud  day  of  the  week.)     Mount  of  Olives. 


LUKE. 
CH.  XXI.  20-36. 
23  But  wo  unto  them  that  are  with 
child,  and  to  them  that  give  suck  in 
those  days !  for  there  shall  be  great 
distress  in  the  land,  and  wrath  upon 
this  people. 


24  And  they  shall  fall  by  the  edge 
of  the  sword,  and  shall  be  led  away 
captive  into  all  nations  :  and  Jerusa- 
lem shall  be  trodden  down  of  the  Gen- 
tiles, until  the  times  of  the  Gentiles  be 
fulfilled. 

25  And  there  shall  be  signs  in  the 
sun,  and  in  the  moon,  and  in  the  stars  ; 
and  upon  the  earth  distress  of  nations, 
with  perplexity ;  the  sea  and  the 
waves  roaring ; 

26  Men's  hearts  failing  them  for 
fear,  and  for  looking  after  those  things 
which  are  coming  on  the  earth  :  for 
the  powers  of  heaven  shall  be  shaken. 


27  And  then  shall  they  see  the  Son 
of  man  coming  in  a  cloud,  with  power 
and  great  glory. 

28  And  when  these  things  begin  to 
come  to  pass,  then  look  up,  and  lift 
up  your  heads :  for  your  redemption 
draweth  nigh. 


JOHN. 


414 


HARMONY    OF 


[part    VII. 


^  128.  The  signs  of  Christ's  coming  to  destroy  Jerusalem,  etc. 


MATTHEW. 

CH.  XXIV.    15-42. 

they  shall  gather  together   his  elect 

from  the  four  winds,  from  one  end  of 

heaven  to  the  other. 

32  Now  learn  a  parable  of  the  fig- 
tree  ;  When  his  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know  that 
summer  is  nigh : 

33  So  likewise  ye,  when  ye  shall 
see  all  these  things,  know  that  it  is 
near,  even  at  the  doors. 


34  Verily,  I  say  unto  you,  This 
generation  shall  not  pass,  till  all  these 
things  be  fulfilled. 

35  Heaven  and  earth  shall  pass 
away,  but  my  words  shall  not  pass 
away. 

36  But  of  that  day  and  hour  know- 
eth  no  man,  no,  not  the  angels  of 
heaven,  but  my  Father  only. 

37  But  as  the  days  of  Noe  were 
so  shall  also  the  coming  of  the  Son  of 
man  be. 

38  For  as  in  the  days  that  were 
before  the  flood,  they  were  eating 
and  drinking,  marrying  and  giving  in 
marriage,  until  the  day  that  Noe  en- 
tered into  the  ark,* 

39  And  knew  not  until  the  flood 
came,  and  took  them  all  away :  so 
shall  also  the  coming  of  the  Son  of 
man  be. 

40  Then  shall  two  be  in  the  field  ; 
the  one  shall  be  taken,  and  the  other 
left. 

41  Two  women  shall  be  grinding  at 
the  mill ;  the  one  shall  be  taken,  and 
the  other  left. 

42  Watch  therefore ;  for  ye  know 
not  what  hour  your  Lord  doth  come. 


MARK. 
CH.  XIII.   14-37. 
elect  from  the   four  winds,  from  the 
uttermost  part  of  the  earth  to  the  ut- 
termost part  of  heaven. 

28  Now  learn  a  parable  of  the  fig- 
tree  :  When  her  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know  that 
summer  is  near  : 

29  So  ye  in  like  manner,  when  ye 
shall  see  these  things  come  to  pass, 
know  that  it  is  nigh,  even  at  the  doors. 


30  Verily,  I  say  unto  you,  That 
this  generation  shall  not  pass,  till  all 
these  things  be  done. 

31  Heaven  and  earth  shall  pass 
away :  but  my  words  shall  not  pass 
away. 

32  But  of  that  day  and  that  hour 
knoweth  no  man,  no,  not  the  angels 
which  are  in  heaven,  neither  the  Son, 
but  the  Father. 

33  Take  ye  heed,  watch  and  pray  : 
for  ye  know  not  when  the  time  is. 

34  For  the  Son  of  man  is  as  a  man 
taking  a  far  journey,  who  left  his 
house,  and  gave  authority  to  his  ser- 
vants, and  to  every  man  his  work  ;  and 
commanded  the  porter  to  watch. 


35  Watch  ye  therefore :  for  ye 
know  not  when  the  master  of  the 
house  Cometh,  at  even,  or  at  midnight, 
or  at  the  cock-crowing,  or  in  the 
morning  : 

36  Lest  coming  suddenly,  he  find 
you  sleeping. 

37  And  what  I  say  unto  you,  I  say 
unto  all.  Watch. 


Gen.  vii.  4,  seq. 


SEC.  128.] 


THE    GOSPELS. 


415 


(third  day  of  the  week.)     Mount  of  Olives. 


LUKE. 
CH.  XXI.   20-36. 


29  And  he  spake  to  them  a  para- 
ble ;  Behold  the  fig-tree,  and  all  the 
trees  ; 

30  When  they  now  shoot  forth,  ye 
see  and  know  of  your  own  selves  that 
summer  is  now  nigh  at  hand. 

31  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  know  ye 
that  the  kingdom  of  God  is  nigh  at 
hand. 

32  Verily,  I  say  unto  you.  This 
generation  shall  not  pass  away,  till  all 
be  fulfilled. 

33  Heaven  and  earth  shall  pass 
away  :  but  my  words  shall  not  pass 
away. 

34  And  take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting  and  drunken- 
ness, and  cares  of  this  life,  and  so  that 
day  come  upon  you  unawares. 

35  For  as  a  snare  shall  it  come  on 
all  them  that  dwell  on  the  face  of  the 
whole  earth. 


36  Watch  ye  therefore,  and  pray 
always,  that  ye  may  be  accounted 
worthy  to  escape  all  these  things  that 
shall  come  to  pass,  and  to  stand  before 
the  Son  of  man. 


JOHN. 


416 


HARMONY    OF 


[part    VII. 


^  129.  Transition  to  Christ's  final  coming.     Exhortation. 


MATTHEW. 
CH.  XXIV.  43-51.      CH.  XXV.  1-30. 

43  But  know  this,  that  if  the  good 
man  of  the  house  had  known  in  what 
watch  the  thief  would  come,  he  would 
have  watched,  and  would  not  have 
suffered  his  house  to  be  broken  up. 

44  Therefore  be  ye  also  ready :  for 
in  such  an  hour  as  ye  think  not,  the 
Son  of  man  cometh. 

45  Who  then  is  a  faithful  and  wise 
servant,  whom  his  lord  hath  made 
ruler  over  his  household,  to  give  them 
meat  in  due  season  1 

46  Blessed  is  that  servant,  whom 
his  lord,  when  he  cometh,  shall  find 
so  doing. 

47  Verily  I  say  unto  you.  That 
he  shall  make  him  ruler  over  all  his 
goods. 

48  But  and  if  that  evil  servant  shall 
say  in  his  heart,  My  lord  delayeth  his 
coming  ; 

49  And  shall  begin  to  smite  his 
fellow-servants,  and  to  eat  and  drink 
with  the  drunken  ; 

50  The  lord  of  that  servant  shall 
come  in  a  day  when  he  looketh  not 
for  him,  and  in  an  hour  that  he  is  not 
aware  of, 

51  And  shall  cut  him  asunder,  and 
appoint  him  his  portion  with  the  hypo- 
crites :  there  shall  be  weeping  and 
gnashing  of  teeth. 

CH.    XXV. 

Then  shall  the  kingdom  of  heaven 
be  likened  unto  ten  virgins,  which 
took  their  lamps,  and  went  forth  to 
meet  the  bridegroom. 

2  And  five  of  them  were  wise,  and 
five  were  foolish. 

3  They  that  were  foolish  took  their 
lamps,  and  took  no  oil  with  them  : 

4  But  the  wise  took  oil  in  their  ves- 
sels with  their  lamps. 

5  While  the  bridegroom  tarried, 
they  all  slumbered  and  slept. 

6  And  at  midnight  there  was  a  cry 
made,  Behold,  the  bridegroom  cometh  : 
go  ye  out  to  meet  him. 

7  Then  all  those  virgins  arose,  and 
trimmed  their  lamps. 

8  And  the  foolish  said  unto  the 
wise.  Give  us  of  your  oil :  for  our 
lamps  are  gone  out. 


MARK. 


SEC.  129.] 


THE    GOSPELS. 


417 


Parables,     (third  day  of  the  week.)     Mount  of  Olives. 


LUKE. 


JOHN. 


418 


HARMONY    OF 


[part    VII. 


^  129.  Transition  to  Christ's  final  coming.     Exhortation. 


MATTHEW. 
CH.  XXIV.    43-51.     CH.  XXV.    1-30. 

9  But  the  wise  answered,  saying, 
Not  so;  lest  there  be  not  enough 
for  us  and  you  :  but  go  ye  rather  to 
them  that  sell,  and  buy  for  yourselves. 

10  And  while  they  went  to  buy,  the 
bridegroom  came  ;  and  they  that  were 
ready,  went  in  with  him  to  the  mar- 
riage :  and  the  door  was  shut. 

11  Afterward  came  also  the  other 
virgins,  saying.  Lord,  Lord,  open  to 
us. 

12  But  he  answered  and  said, 
Verily,  I  say  unto  you,  I  know  you 
not. 

13  Watch  therefore,  for  ye  know 
neither  the  day  nor  the  hour  wherein 
the  Son  of  man  cometh. 

14  For  the  kingdom  of  heaven  is  as 
a  man  travelling  into  a  far  country, 
who  called  his  own  servants,  and  de- 
livered unto  them  his  goods. 

15  And  unto  one  he  gave  five 
talents,  to  another  two,  and  to  another 
one ;  to  every  man  according  to  his 
several  ability ;  and  straightway  took 
his  journey. 

16  Then  he  that  had  received  the 
five  talents,  went  and  traded  with  the 
same,  and  made  them  other  five 
talents. 

17  And  likewise  he  that  had  re- 
ceived two,  he  also  gained  other  two. 

18  But  he  that  had  received  one, 
went  and  digged  in  the  earth,  and  hid 
his  lord's  money. 

19  After  a  long  time  the  lord  of 
those  servants  cometh,  and  reckoneth 
with  them. 

20  And  so  he  that  had  received  five 
talents,  came  and  brought  other  five 
talents,  saying.  Lord,  thou  deliver- 
edst  unto  me  five  talents  :  behold,  I 
have  gained  besides  them  five  talents 
more. 

21  His  lord  said  unto  him,  Well 
done,  thou  good  and  faithful  servant ; 
thou  hast  been  faithful  over  a  few 
things,  I  will  make  thee  ruler  over 
many  things  :  enter  thou  into  the  joy 
of  thy  lord. 

22  He  also  that  had  received  two 
talents  came,  and  said.  Lord,  thou 
deUveredst  unto  me  two  talents :  be- 


MARK. 


SEC.  129.] 


THE    GOSPELS. 


419 


Parables,     (third  day  of  the  week.)     Mount  of  Olives. 


LUKE. 


JOHN. 


420 


HARMONY   OF 


[part  vji. 


^  129.  Transition  to  Christ's  final  coming.     Exhortation. 


MATTHEW. 
CH.  XXIV.  43-51.     CH.  XXV.  1-30. 
hold,  I  have  gained  two  other  talents 
besides  them. 

23  His  lord  said  unto  him,  Well 
done,  good  and  faithful  servant ;  thou 
hast  been  faithful  over  a  few  things, 
I  will  make  thee  ruler  over  many 
things  :  enter  thou  into  the  joy  of  thy 
lord. 

24  Then  he  which  had  received 
the  one  talent  came,  and  said.  Lord, 
I  knew  thee  that  thou  art  an  hard  man, 
reaping  where  thou  hast  not  sown, 
and  gathering  where  thou  hast  not 
strewed  : 

25  And  I  was  afraid,  and  went  and 
hid  thy  talent  in  the  earth :  lo,  there 
thou  hast  that  is  thine. 

26  His  lord  answered  and  said  unto 
him.  Thou  wicked  and  slothful  ser- 
vant, thou  knewest  that  I  reap  where 
I  sowed  not,  and  gather  where  I  have 
not  strewed  : 

27  Thou  oughtest  therefore  to  have 
put  my  money  to  the  exchangers,  and 
then  at  my  coming  I  should  have  re- 
ceived mine  own  with  usury. 

28  Take  therefore  the  talent  from 
him,  and  give  it  unto  him  which  hath 
ten  talents. 

29  For  unto  every  one  that  hath 
shall  be  given,  and  he  shall  have 
abundance  :  but  from  him  that  hath 
not,  shall  be  taken  away  even  that 
which  he  hath. 

30  And  cast  ye  the  unprofitable 
servant  into  outer  darkness  :  there 
shall  be  weeping  and  gnashing  of 
teeth. 


MARK. 


^  130.    Scenes  of  the  Judgment  Day. 


CH.  XXV.     31-46. 

31  When  the  Son  of  man  shall 
come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory  : 

32  And  before  him  shall  be  gath- 
ered all  nations  :  and  he  shall  sep- 
arate them  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the 
goats: 


MaXth..  XTX.  26 y  tlum  knewest.]    Interrogatively  and  sarcastically.     That  is,  Was 


SEC.  129,  130.] 


THE    GOSPELS. 


421 


Parables,     (third  day  of  the  week.)     Mount  of  Olives. 


LUKE. 


JOHN. 


(third  day  of  the  week.)     Mount  of  Olives. 


such  thy  wicked  opinion  ?    Then  "  out  of  thine  own  mouth  will  I  judge  thee ;"  thou 
oughtest  to  have  acted  according  to  that  opinion.    Bp.  Sumner,  in  loc. 

28 


422 


HARMONY    OF 


[part   VII. 


^  130.  Scenes  of  the  Judgment  Day. 


MATTHEW. 
CH.  XXV.     31  -46. 

33  And  he  shall  set  the  sheep  on 
his  right  hand,  but  the  goats  on  the 
left. 

34  Then  shall  the  King  say  unto 
them  on  his  right  hand,  Come,  ye 
blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the 
foundation  of  the  world  : 

35  Fori  was  an  hungered,  and  ye 
gave  me  meat :  I  was  thirsty,  and  ye 
gave  me  drink  :  I  was  a  stranger,  and 
ye  took  me  in  : 

36  Naked,  and  ye  clothed  me :  I 
was  sick,  and  ye  visited  me  :  I  was  in 
prison,  and  ye  came  unto  me. 

37  Then  shall  the  righteous  answer 
him,  saying.  Lord,  when  saw  we  thee 
an  hungered,  and  fed  thee  ?  or  thirsty, 
and  gave  thee  drink  ? 

38  When  saw  we  thee  a  stranger, 
and  took  thee  in?  or  naked,  and 
clothed  thee? 

39  Or  when  saw  we  thee  sick,  or  in 
prison,  and  came  unto  thee  ? 

40  And  the  King  shall  answer  and 
say  unto  them,  Verily  I  say  unto  you. 
Inasmuch  as  ye  have  done  it  unto  one 
of  the  least  of  these  my  brethren,  ye 
have  done  it  unto  me. 

41  Then  shall  he  say  also  unto 
them  on  the  left  hand.  Depart  from 
me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels  : 

42  For  I  was  an  hungered,  and  ye 
gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink  : 

43  I  was  a  stranger,  and  ye  took 
me  not  in  :  naked,  and  ye  clothed  me 
not :  sick,  and  in  prison,  and  ye  visit- 
ed me  not. 

44  Then  shall  they  also  answer 
him,  saying.  Lord,  when  saw  we  thee 
an  hungered,  or  athirst,  or  a  stranger, 
or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee  ? 

45  Then  shall  he  answer  them, 
saying,  Verily,  I  say  unto  you.  Inas- 
much as  ye  did  it  not  to  one  of  the 
least  of  these,  ye  did  it  not  to  me. 

46  And  these  shall  go  away  into 
everlasting  punishment :  but  the  right- 
eous into  life  eternal. 


MARK. 


SEC.  130.] 


THE    GOSPELS. 


423 


(third  day  of  the  week.)     Mount  of  Olives. 


LUKE. 


JOHN. 


[part    VII. 


^       424  HARMONY    OF  [part 

1        \  §  131.  The  Rulers  conspire.     The  Supper  at  Bethany.     Treachery 


MAT^THEW 
Axvi.  1-16. 
JtN^it  cajne  to  pass,  when  Jesus 
had  firnSired  all  these  sayings,  he  said 
unto  his  disciples, 

2  Ye  know  that  after  two  days  is 
the  feast  of  the  passover,  and  the 
Son  of  man  is  betrayed  to  be  cru- 
cified. 

3  Then  assembled  together  the 
chief  priests,  and  the  scribes,  and  the 
elders  of  the  people,  unto  the  palace 
of  the  high  priest,  who  was  called 
Caiaphas, 

4  And  consulted   that  they  might 
ike  Jesus  by  subtilty,  and  kill  him. 

-S  But  they^aid,  Not  on  the  feast- 

lay,  lest  there  be  an  uproar  amongi 

/ithe  people.  I 

6  Now  when  Jesus  was  in  Bethany, 
in  the  house  of  Simon  the  leper, 

7  There  came  unto  him  a  woman 
having  an  alabaster-box  of  very  pre- 
cious ointment,  and  poured  it  on  his 
head  as  he  sat  at  meat. 


8  But  when  his  disciples  saw  it, 
they  had  indignation,  saying,  To  what 
purpose  is  this  waste  ? 

9  For  this  ointment  might  have 
been  sold  for  much,  and  given  to  the 
poor. 


10  When  Jesus  understood  it,  he 
said  unto  them.  Why  trouble  ye  the 
woman  ?  for  she  hath  wrought  a  good 
work  upon  me. 


MARK. 

CH.  XIV.     1-11. 


After  two  days  was  the  feast  of 
the  passover,  and  of  unleavened  bread  : 
and  the  chief  priests,  and  the  scribes, 
sought  how  they  might  take  him  by 
craft,  and  put  him  to  death. 


2  But  they  said,  Not  on  the  feast- 
day,  lest  there  be  an  uproar  of  the 
people. 

3  And  being  in  Bethany,  in  the 
house  of  Simon  the  leper,  as  he  sat 
at  meat,  there  came  a  woman  having 
an  alabaster-box  of  ointment  of  spike- 
nard, very  precious ;  and  she  brake 
the  box,  and  poured  it  on  his  head. 


4  And  there  were  some  that  had 
indignation  within  themselves,  and 
said.  Why  was  this  waste  of  the  oint- 
ment made  ? 

5  For  it  might  have  been  sold  for 
more  than  three  hundred  pence,  and 
have  been  giren  to"T!TeNpoor.  And 
they  murmured  against  her. 

6  And  Jesus  said.  Let  her  alone : 
why  trouble  ye  her  ?  she  hath  wrought 
a  good  work  on  me. 


Matth.  xxvi.  8,  his  disciples.]  In  St.  John,  Judas  alone  murmurs  ;  in  St.  Matthew, 
the  disciples  have  indignation  ;  or,  as  St.  Mark  expresses  it,  some  have  indignation 
among  themselves.  Dr.  Lardner  says,  Serm.  v.  2,  p.  316,  "  It  is  well  known  to  be  very 
common  with  all  writers,  to  use  the  plural  number  when  one  person  only  is  intended. 
Nor  is  it  impossible  that  others  might  have  some  uneasiness  about  it,  though  they 
were  far  from  being  so  disgusted  at  it  as  Judas  was.  And  their  concern  for  the  poor 
was  sincere  ;  his  was  self-interested,  and  mere  pretence."  See  also  Grotius  in  loc. 
Newcome. 

John  xii.  3,  the  feet.]  It  is  nowhere  asserted  that  the  unction  was  of  Jesus's  head 
only,  or  of  his  feet  only.  Both  actions  are  consistent ;  and  St.  John,  in  his  supple- 
mental history,  may  very  well  have  added  the  respectful  conduct  of  Mary,  that,  after 


SEC.    131.] 


THE    GOSPELS. 


425 


of  Judas,     (fourth  day  of  the  week.)     Jerusalem.     Bethany. 


LUKE. 

CH.  XXII.       1-6. 


Now  the  feast  of  unleavened  bread 
drew  nigh,  which  is  called  the  Pass- 
over. 

2  And  the  chief  priests  and  scribes 
sought  how  they  might  kill  him  :  for 
they  feared  the  people. 


JOHN. 

CH.  XII.  2-8. 


2  There  they  made  him  a  supper  ; 
and  Martha  served  :  but  Lazarus  was 
one  of  them  that  sat  at  the  table  with 
him. 

3  Then  took  Mary  a  pound  of  oint- 
ment of  spikenard,  very  costly,  and 
anointed  the  feet  of  Jesus,  and  wiped 
his  feet  with  her  hair  :  and  the  house 
was  filled  with  the  odour  of  the  oint- 
ment. 

4  Then  saith  one  of  his  disciples, 
Judas  Iscariot,  Simon's  son^  which 
should  betray  him, 

5  Why  was  not  this  ointment  sold 
for  three  hundred  pence,  and  given  to 
the  poor  1 

6  This  he  said,  not  that  he  cared 
for  the  poor  ;  but  because  he  was  a 
thief,  and  had  the  bag,  and  bare  what 
was  put  therein. 

7  Then  said  Jesus,  Let  her  alone  : 
against  the  day  of  my  burying  hath 
she  kept  this. 


having  anointed  Jesus's  head,  she  proceeded  to  anoint  his  feet,  and  even  to  wipe  them 
with  her  hair.    Newcome. 

John  xii.  4,  Judas  Iscariot.]  The  other  Evangehsts  mention  that  indignation  was 
caused  by  the  supposed  waste  of  the  ointment ;  John  fixes  it  upon  Judas.  That  Judas 
went  to  the  High  Priest's  on  the  evening  or  night  of  our  Wednesday,  may  be  collected 
from  Matth.  xxvi.  14, 17,  and  the  parallel  places  ;  and  he  seems  to  have  acted  partly 
from  disgust  at  what  had  passed.  The  story  has  a  remarkably  apt  connection  with 
the  preceding  and  subsequent  history.  The  Jewish  rulers  consult  how  they  may  take 
Jesus  by  craft,  and  without  raising  a  tumult  among  the  people.  An  incident  happens, 
which  offends  one  of  Jesus's  familiar  attendants,  who  immediately  repairs  to  the  ene- 
mies of  Jesus,  and  receives  from  them  a  bribe  to  betray  him  in  the  absence  of  the  mul- 
titude.    Newcome. 


426 


HARMONY    OF 


[part   VII. 


^  131.  The  Rulers  conspire.     The  Supper  at  Bethany.     Treachery 


MATTHEW. 

CH.  XXVI.     1-16. 

11  For  ye  have  the  poor  always 
v^ith  you ;  but  me  ye  have  not  al- 
M^ays. 

12  For  in  that  she  hath  poured  this 
ointment  on  my  body,  she  did  it  for 
my  burial. 

13  Verily,  I  say  unto  you,  Where- 
soever this  gospel  shall  be  preached  in 
the  whole  world,  there  shall  also  this, 
that  this  woman  hath  done,  be  told  for 
a  memorial  of  her. 

14  Then  one  of  the  twelve,  called 
Judas  Iscariot,  went  unto  the  chief 
priests, 

15  And  said  unto  them,  What  will 
ye  give  me,  and  I  will  deliver  him 
unto  you  ?  And  they  covenanted  with 
him  for  thirty  pieces  of  silver. 

16  And  from  that  time  he  sought 
opportunity  to  betray  him. 


MARK. 

CH.  XIV.     1-  11. 

7  For  ye  have  the  poor  with  you 
always,  and  whensoever  ye  will  ye 
may  do  them  good  :  but  me  ye  have 
not  always. 

8  She  hath  done  what  she  could  : 
she  is  come  aforehand  to  anoint  my 
body  to  the  burying. 

9  Verily,  I  say  unto  you.  Where- 
soever this  gospel  shall  be  preached 
throughout  the  whole  world,  this  also 
that  she  hath  done  shall  be  spoken  of, 
for  a  memorial  of  her. 

10  And  Judas  Iscariot,  one  of  the 
twelve,  went  unto  the  chief  priests, 
to  betray  him  unto  them. 


11  And  when  they  heard  z7,  they 
were  glad,  and  promised  to  give  him 
money.  And  he  sought  how  he  might 
conveniently  betray  him. 


^  132.  Preparation  for  the  Passover. 


CH.  XXVI.     17-  19. 

17  Now  the  first  day  of  the/eas/  of 
unleavened  bread,  the  disciples  came 
to  Jesus,  saying  unto  him.  Where 
wilt  thou  that  we  prepare  for  thee  to 
eat  the  passover  ? 

18  And  he  said.  Go  into  the  city 
to  such  a  man,  and  say  unto  him. 
The  Master  saith.  My  time  is  at 
hand  ;  I  will  keep  the  passover  at  thy 
house  with  my  disciples. 


19  And  the  disciples  did  as  Jesus 
had  appointed  them ;  and  they  made 
ready  the  passover. 


CH.  XIV.  12-16. 

12  And  the  first  day  of  unleavened 
bread,  when  they  killed  the  passover, 
his  disciples  said  unto  him,  Where 
wilt  thou  that  we  go  and  prepare,  that 
thou  may  est  eat  the  passover  ? 

13  And  he  sendeth  forth  two  of 
his  disciples,  and  saith  unto  them, 
Go  ye  into  the  city,  and  there  shall 
meet  you  a  man  bearing  a  pitcher  of 
water  :  follow  him. 

14  And  wheresoever  he  shall  go 
in,  say  ye  to  the  good  man  of  the 
house.  The  Master  saith.  Where  is 
the  guest-chamber,  where  I  shall  eat 
the  passover  with  my  disciples  ? 

15  And  he  will  shew  you  a  large 
upper  room  furnished  and  prepared : 
there  make  ready  for  us. 


16  And  his  disciples  went  forth, 
and  came  into  the  city,  and  found  as 
he  had  said  unto  them :  and  they 
made  ready  the  passover. 


100.] 


THE    GOSPELS. 


427 


of  Judas,     (fourth  day  of  the  week.)     Jerusalem.     Bethany. 


LUKE. 

CH.  XXII.    1-6. 


3  Then  entered  Satan  into  Judas 
surnamed  Iscariot,  being  of  the  num- 
ber of  the  twelve. 

4  And  he  went  his  way,  and  com- 
muned with  the  chief  priests  and  cap- 
tains, how  he  might  betray  him  unto 
them. 

5  And  they  were  glad,  and  cove- 
nanted to  give  him  money. 

6  And  he  promised,  and  sought 
opportunity  to  betray  him  unto  them 
in  the  absence  of  the  multitude. 


JOHN. 

CH.  XII.    2-8. 
8  For  the  poor  always  ye  have  with 
you  ;  but  me  ye  have  not  always. 


(fifth  day  of  the  week.)     Jerusalem.     Bethany. 


CH.  XXII.    7-13. 

7  Then  came  the  day  of  unleavened 
bread,  when  the  passover  must  be 
killed. 

8  And  he  sent  Peter  and  John, 
saying.  Go  and  prepare  us  the  pass- 
over,  that  we  may  eat. 

9  And  they  said  unto  him.  Where 
wilt  thou  that  we  prepare  ? 

10  And  he  said  unto  them.  Behold, 
when  ye  are  entered  into  the  city, 
there  shall  a  man  meet  you,  bearing  a 
pitcher  of  water  ;  follow  him  into  the 
house  where  he  entereth  in. 

11  And  ye  shall  say  unto  the  good 
man  of  the  house.  The  Master  saith 
unto  thee,  Where  is  the  guest-cham- 
ber, where  I  shall  eat  the  passover 
with  my  disciples  ? 

12  And  he  shall  shew  you  a  large 
upper  room  furnished :  there  make 
ready. 

13  And  they  went  and  found  as  he 
had  said  unto  them  :  and  they  made 
ready  the  passover. 


PART    VIII. 


THE  FOURTH  PASSOVER;  OUR  LORD'S  PASSION 


ACCOMPANYING    EVENTS 


UNTIL    THE 


END  OF  THE  JEWISH  SABBATH. 


Time.     Two  days. 


430  HARMONY    OF  [fart  viii. 

^  133.     The  Passover  Meal.     Contention  among  the  Twelve. 
MATTHEW.  j  MARK. 

CH.  XXVI.     20.  CH.  XIV.     17. 

20  Now  when  the  even  was  come,  I      17  And  in  the  evening  he  cometh 


he  sat  down  with  the  twelve. 


with  the  twelve. 


§  134.  Jesus  washes  the  feet  of  his  disciples,     (evening 


SEC.  133,  134.] 


THE    GOSPELS. 


431 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XXII.    14-18,  24-30. 
14  And  when  the  hour  was  come, 
he  sat  down,  and  the  twelve  apostles 
with  him. 

.  15  And  he  said  unto  them.  With 
desire  I  have  desired  to  eat  this  pass- 
over  with  you  before  I  suffer. 

16  For  I  say  unto  you,  I  will  not 
any  more  eat  thereof,  until  it  be  ful- 
filled in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and  gave 
thanks,  and  said.  Take  this,  and  di- 
vide it  among  yourselves. 

18  For  I  say  unto  you,  I  will  not 
drink  of  the  fruit  of  the  vine,  until 
the  kingdom  of  God  shall  come. 

24  And  there  was  also  a  strife 
among  them,  which  of  them  should 
be  accounted  the  greatest. 

25  And  he  said  unto  them,  The 
kings  of  the  Gentiles  exercise  lord- 
ship over  them  ;  and  they  that  exer- 
cise authority  upon  them  are  called 
benefactors. 

26  But  ye  shall  not  he  so  :  but  he 
that  is  greatest  among  you,  let  him  be 
as  the  younger  ;  and  he  that  is  chief, 
as  he  that  doth  serve. 

27  For  whether  is  greater,  he  that 
sitteth  at  meat,  or  he  that  serveth  ? 
is  not  he  that  sitteth  at  meat  ?  but  I 
am  among  you  as  he  that  serveth. 

28  Ye  are  they  which  have  con- 
tinued with  me  in  my  temptations. 

29  And  I  appoint  unto  you  a  king- 
dom, as  my  Father  hath  appointed 
unto  me  ; 

30  That  ye  may  eat  and  drink  at 
my  table  in  my  kingdom,  and  sit  on 
thrones,  judging  the  twelve  tribes  of 
Israel. 


JOHN. 


INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


CH.  XIII.    1-20. 

Now  before  the  feast  of  the  passo- 
ver,  when  Jesus  knew  that  his  hour 
was  come  that  he  should  depart  out  of 
this  world  unto  the  Father,  having 
loved  his  own  which  were  in  the 
world,  he  loved  them  unto  the  end. 

2  And  supper  being  ended,  (the 
devil  having  now  put  into  the  heart 
of  Judas  Iscariot,  Simon's  son,  to 
betray  him,) 


432 


HARMONY    OF 


[part  VIII. 


^|134.  Jesus  washes  the  feet  of  his  disciples,     (evening 


MATTHEW. 


MARK. 


SEC.  134.] 


THE    GOSPELS. 


433 


INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XIII.    1-20. 

3  Jesus  knowing  that  the  Father 
had  given  all  things  into  his  hands, 
and  that  he  was  come  from  God,  and 
went  to  God  ; 

4  He  riseth  from  supper,  and  laid 
aside  his  garments  ;  and  took  a  towel, 
and  girded  himself. 

5  After  that,  he  poureth  water  into 
a  basin,  and  began  to  wash  the  dis- 
ciples' feet,  and  to  wipe  them  with  the 
towel  wherewith  he  was  girded. 

6  Then  cometh  he  to  Simon  Peter  : 
and  Peter  saith  unto  him,  Lord,  dost 
thou  wash  my  feet  ? 

7  Jesus  answered  and  said  unto 
him.  What  I  do  thou  knowest  not 
now ;  but  thou  shalt  know  here- 
after. 

8  Peter  saith  unto  him.  Thou  shalt 
never  wash  my  feet.  Jesus  answered 
him.  If  I  wash  thee  not,  thou  hast  no 
part  with  me. 

9  Simon  Peter  saith  unto  him, 
Lord,  not  my  feet  only,  but  also  my 
hands  and  my  head. 

10  Jesus  saith  to  him,  He  that  is 
washed  needeth  not  save  to  wash  his 
feet,  but  is  clean  every  whit :  and  ye 
are  clean,  but  not  all. 

11  For  he  knew  who  should  betray 
him  :  therefore  said  he,  Ye  are  not 
all  clean. 

12  So  after  he  had  washed  their 
feet,  and  had  taken  his  garments, 
and  was  set  down  again,  he  said  unto 
them.  Know  ye  what  I  have  done  to 
you? 

13  Ye  call  me  Master,  and  Lord : 
and  ye  say  well ;  for  5o  I  am. 

14  If  I  then,  your  Lord  and  Master, 
have  washed  your  feet ;  ye  also  ought 
to  wash  one  another's  feet. 

15  For  I  have  given  you  an  exam- 
ple, that  ye  should  do  as  I  have  done 
to  you. 

16  Verily,  verily,  I  say  unto  you, 
The  servant  is  not  greater  than  his 
lord  ;  neither  he  that  is  sent  greater 
than  he  that  sent  him. 

17  If  ye  know  these  things,  happy 
are  ye  if  ye  do  them. 

18  I  speak  not  of  you  all ;  I  know 
'  whom  I   have  chosen  ;  but  that  the 


434 


HARMONY    OF 


[part    VIII. 


^  134.  Jesus  washes  the  feet  of  his  disciples,     (evening 


I 


MATTHEW. 


MARK. 


^135.  Jesus  points  out  the  traitor.     Judas  withdraws. 


CH.  XXVI.    21-25. 

21  And  as  they  did  eat,  he  said, 
Verily  I  say  unto  you,  That  one  of 
you  shall  betray  me. 


22  And  they  were  exceeding  sor- 
rowful, and  began  every  one  of  them 
to  say  unto  him,  Lord,  is  it  I  ? 


23  And  he  answered  and  said.  He 
that  dippeth  his  hand  with  me  in  the 
dish,  the  same  shall  betray  me. 

24  The  Son  of  man  goeth,  as  it  is 
written  of  him  :  but  wo  unto  that  man 
by  whom  the  Son  of  man  is  betrayed ! 
it  had  been  good  for  that  man  if  he  had 
not  been  born. 

25  Then  Judas,  which  betrayed 
him,  answered  and  said.  Master,  is 
it  I?  He  said  unto  him.  Thou  hast 
said. 


CH.  XIV.    18-21. 
18  And   as  they  sat,  and  did  eat, 
Jesus   said.  Verily  I  say  unto   you, 
One   of  you  which  eateth  with  me, 
shall  betray  me. 


19  And  they  began  to  be  sorrowful, 
and  to  say  unto  him  one  by  one,  Is  it 
I  ?  and  another  said,  Is  it  1% 


20  And  he  answered  and  said  unto 
them,  It  is  one  of  the  twelve  that  dip- 
peth with  me  in  the  dish. 

21  The  Son  of  man  indeed  goeth, 
as  it  is  written  of  him  :  but  wo  to  that 
man  by  whom  the  Son  of  man  is  be- 
trayed !  good  were  it  for  that  man  if 
he  had  never  been  born. 


SEC.  102.] 


THE    GOSPELS. 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)       JcTUSa 


LUKE. 


JOHN. 

OH.  XIII.     1-20. 

scripture   may   be   fulfilled,   He  that 

eateth  bread  with  me,  hath  lifted  up 

his  heel  against  me."^ 

19  Now  I  tell  you  before  it  come, 
that  when  it  is  come  to  pass,  ye  may 
believe  that  I  am  he. 

20  Verily,  verily,  I  say  unto  you. 
He  that  receiveth  whomsoever  I  send, 
receiveth  me ;  and  he  that  receiveth 
me,  receiveth  him  that  sent  me. 


(evening  INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


CH.  XXII.    21-23. 

21  But  behold,  the  hand  of  him 
that  betrayeth  me  is  with  me  on  the 
table. 

22  And  truly  the  Son  of  man  goeth 
as  it  was  determined :  but  wo  unto 
that  man  by  whom  he  is  betrayed ! 


23  And  they  began  to  inquire 
among  themselves,  which  of  them  it 
was  that  should  do  this  thing. 


CH.  xrii.    21-35. 

21  When  Jesus  had  thus  said,  he 
was  troubled  in  spirit,  and  testified, 
and  said.  Verily,  verily,  I  say  unto 
you,  that  one  of  you  shall  betray 
me. 

22  Then  the  disciples  looked  one 
on  another,  doubting  of  whom  he 
spake. 

23  Now  there  was  leaning  on  Je- 
sus' bosom,  one  of  his  disciples,  whom 
Jesus  loved. 

24  Simon  Peter  therefore  beckoned 
to  him,  that  he  should  ask  who  it 
should  be  of  whom  he  spake. 

25  He  then,  lying  on  Jesus'  breast, 
saith  unto  him.  Lord,  who  is  it? 

26  Jesus  answered.  He  it  is  to 
whom.  I  shall  give  a  sop,  when  I  have 
dipped  it.  And  when  he  had  dipped 
the  sop,  he  gave  it  to  Judas  Iscariot 
the  son  of  Simon. 

27  And  after  the  sop  Satan  entered 
into  him.     Then  said  Jesus  unto  hi 
That  thou  doest,  do  quickly.  j 

28  Now  no  man  at  the  table  kne 
for  what  intent  he  spake  this  un 
him. 

29  For  some  of  them  thought 
cause  Judas  had  the  bag,  that  Jestjs 
had  said  unto  him.  Buy  those  thin. 
that  we   have   need    of  against    t(fe 
feast ;  or,  that  he  should  give  some- 
thing to  the  poor. 

30  He  then,  having  received  the 
sop,  went  immediately  out :  and  it 
was  night. 

31  Therefore,  when  he  was  gone 
out,  Jesus  said.  Now  is  the  Son  of 


a  Ps.  xh.  10. 


436 


HARMONY    OF 


[part    VIII. 


^  135.  Jesus  points  out  the  traitor.     Judas  withdraws. 


MATTHEW. 


MARK. 


^136.  Jesus  foretells  the  fall  of  Peter,  and  the  dispersion  of  the  Twelve. 


CH.  XXVI.    31-35. 

31  Then  saith  Jesus  unto  them, 
All  ye  shall  be  offended  because  of 
me  this  night :  for  it  is  written,  I  will 
smite  the  Shepherd,  and  the  sheep  of 
the  flock  shall  be  scattered  abroad.* 

32  But  after  I  am  risen  again,  I 
will  go  before  you  into  Galilee. 

33  Peter  answered  and  said  unto 
him.  Though  all  men  shall  be  offended 
because  of  thee,  yet  will  I  never  be 
offended. 

34  Jesus  said  unto  him,  Verily,  I 
say  unto  thee,  That  this  night,  before 
the  cock  crow,  thou  shalt  deny  me 
thrice. 

35  Peter  said  unto  him,  Though  I 
should  die  with  thee,  yet  will  not  I 
deny  thee.  Likewise  also  said  all  the 
disciples. 


CH.  XIV.   27-31. 

27  And  Jesus  saith  unto  them,  AU 
ye  shall  be  offended  because  of  me 
this  night :  for  it  is  written,  I  wdll 
smite  the  Shepherd,  and  the  sheep 
shall  be  scattered. 

28  But  after  that  I  am  risen,  I  will 
go  before  you  into  Galilee. 

29  But  Peter  said  unto  him,  Al- 
though all  shall  be  offended,  yet  will 
not  I. 

30  And  Jesus  saith  unto  him,Yerily, 
I  say  unto  thee.  That  this  day,  even  in 
this  night,  before  the  cock  crow  twice, 
thou  shalt  deny  me  thrice. 

31  But  he  spake  the  more  vehe- 
mently, If  I  should  die  with  thee,  I 
will  not  deny  thee  in  any  wise.  Like- 
wise also  said  they  all. 


»  Zech.  xiii.  7. 


Mark  xiv.  30,  Before  the  cock  crow  twice.]  The  other  Evangelists  simply  say,  Be- 
fore the  cock  crow.  —  It  is  observed,  that  the  cock  crows  about  midnight :  and  about 
the  fourth  watch,  or  about  three  in  the  morning,  when  that  watch  began.  When  gal- 
licinium  (cock-crowing-)  stands  alone,  it  means  this  latter  time,  which  is  referred  to, 
Aristoph.  Eccles.  390.  Juv.  Sat.  ix.  107.  The  four  Evangelists  therefore  denote  the 
same  time,  —  sc.  galliciniis  secundis,  as  Ammianus  expresses  it,  1.  22  ;  and  any  part  of 
the  period  thus  marked  out,  may  be  understood.  See  Bochakt  de  anim.  pars,  2d. 
119,  and  Grotius  on  Matth.  xxvi.  34.     Newcome. 

Luke  xxii.  36,  and  he  that  hath  no  sword,  let  him  sell  his  garment  and  buy  one.] 
In  the  animated  language  of  the  prophets,  their  predictions  are  often  announced  under 
the  form  of  commands.    The  prophet  Isaiah,  in  the  sublime  prediction  he  has  given 


SEC.  135,  136.] 


THE    GOSPELS. 


437 


(evening  introducing  the  sixth  day  of  the  week.)    Jerusalem. 


LUKE. 


JOHN. 
CH.  XIII.  21-35. 
man  glorified,  and  God  is  glorified  in 
him. 

32  If  God  be  glorified  in  him,  God 
shall  also  glorify  him  in  himself,  and 
shall  straightway  glorify  him. 

33  Little  children,  yet  a  little  while 
I  am  with  you.  Ye  shall  seek  me  ; 
and,  as  I  said  unto  the  Jews,  Whither 
I  go,  ye  cannot  come,  so  now  I  say 
to  you. 

34  A  new  commandment  I  give 
unto  you.  That  ye  love  one  another ; 
as  I  have  loved  you,  that  ye  also  love 
one  another. 

35  By  this  shall  all  men  know  that  y 
ye  are  my  disciples,  if  ye  have  love  I 
one  to  another.  I 


(evening  introducing  the  sixth  day  of  the  week.)    Jerusalem. 


CH.  XXII.    31-38. 

31  And  the  Lord  said,  Simon,  I 
Simon,  behold,  Satan  hath  desired  to  j 
have  you,  that  he  may  sift  you  as  | 
wheat :  i 

32  But  I  have  prayed  for  thee, 
that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen  thy 
brethren. 

33  And  he  said  unto  him,  Lord,  I 
am  ready  to  go  with  thee,  both  into 
prison,  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter, 
the  cock  shall  not  crow  this  day,  be- 
fore that  thou  shalt  thrice  deny  that 
thou  knowest  me. 

35  And  he  said  unto  them.  When 
I  sent  you  without  purse,  and  scrip, 
and  shoes,  lacked  ye  any  thing?  And 
they  said.  Nothing. 

36  Then  said  he  unto  them,  But 
now,  he  that  hath  a  purse,  let  him 
take  it,  and  likewise  his  scrip  :  and  he 
that  hath  no  sword,  let  him  sell  his 
garment,  and  buy  one. 


CH.  XIII.  36-38. 
36  Simon  Peter  said  unto  him, 
Lord,  whither  goest  thou  1  Jesus  an- 
swered him,  Whither  I  go,  thou  canst 
not  follow  me  now  ;  but  thou  shalt 
follow  me  afterward. 


37  Peter  said  unto  him.  Lord,  why 
cannot  I  follow  thee  now  1  I  will  lay 
down  my  life  for  thy  sake. 

38  Jesus  answered  him.  Wilt  thou 
lay  down  thy  life  for  my  sake  1  Verily, 
verily,  I  say  unto  thee,  The  cock  shall 
not  crow,  till  thou  hast  denied  me 
thrice. 


us  of  the  fate  of  the  king  of  Babylon,  thus  foretells  the  destruction  of  his  family  : — 
Prepare  slaughter  for  his  children^  &c.  Isa.  xiv.  21.  The  prophet  Jeremiah  in  like 
manner  foretells  the  approaching  destruction  of  the  children  of  Zion :  —  Call  for  the 
inourning  women,  that  they  may  come  :  and  send  for  cunning  xcomen;  and  let  them 
make  liaste,  and.  take  up  a  tcailing,  &c.  Jer.  ix.  17,  18.  There,  matter  of  sorrow  is 
predicted,  by  commanding  the  common  attendants  on  mourning  and  lamentation  to  be 
gotten  in  readiness  ;  here,  warning  is  given  of  the  most  imminent  dangers,  by  orders 
to  make  the  customary  preparation  against  violence,  and  to  account  a  weapon  more 
necessary  than  a  garment.  Campbell,  in  lac. 
29 


438 


HARMONY    OF 


[part   VIII. 


^  136.  Jesus  foretells  the  fall  of  Peter,  and  the  dispersion  of  the  Twelve. 


MATTHEW. 


MARK. 


§  137.  The  Lord's  Supper,     (evening  introducing 


CH.  XXVI.    26-29. 

26  And  as  they  were  eating-,  Jesus 
took  bread,  and  blessed  it^  and  brake 
it,  and  gave  it  to  the  disciples,  and 
said,  Take,  eat ;  this  is  my  body. 

27  And  he  took  the  cup,  and  gave 
thanks,  and  gave  it  to  them,  saying. 
Drink  ye  all  of  it ; 

28  For  this  is  my  blood  of  the  new 
testament,  which  is  shed  for  many  for 
the  remission  of  sins. 

29  But  I  say  unto  you,  I  will  not 
drink  henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  1  drink  it 
new  with  you  in  my  Father's  king- 
dom. 


CH.  XIV.  22-25. 

22  And  as  they  did  eat,  Jesus  took 
bread,  and  blessed,  and  brake  it,  and 
gave  to  them,  and  said,  Take,  eat : 
this  is  my  body. 

23  And  he  took  the  cup,  and  when 
he  had  given  thanks,  he  gave  it  to 
them :  and  they  all  drank  of  it. 

24  And  he  said  unto  them.  This 
is  my  blood  of  the  new  testament, 
which  is  shed  for  many. 

25  Verily,  I  say  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the  vine, 
until  that  day  that  I  drink  it  new  in 
the  kingdom  of  God. 


^  138.  Jesus  comforts  his  disciples.     The  Holy  Spirit  promised. 


Matth.  xxvi.  26-29,  &c.]  This  account  of  the  institution  of  the  Lord's  Supper  is 
corroborated  by  that  of  Paul,  in  1  Cor.  xi.  23-25,  which  is  usually  inserted  by  Harmo- 
nists in  this  place,  as  parallel  testimony  ;  but  as  the  plan  of  this  work  leads  me  to 
deal  with  the  four  Gospels  alone,  the  insertion  of  other  parts  of  Scripture  in  the  text, 
here  and  elsewhere,  is  omitted, 

Matth,  xxvi.  28,  my  Mood  of  the  new  testament. '\     See  Appendix,  No,  III. 

Matth.  xxvi,  26,  as  they  were  eating.']  The  Evangelists  have  determined,  by  some 
general  expressions,  the  order  of  the  following  events  between  the  sitting  down  to  the 
paschal  supper,  and  the  going  to  Gethsemane.  Before  the  eating  of  the  paschal  lamb, 
Jesus  rises  from  supper  to  wash  the  disciples'  feet,  John  xiii,  1,  4.  While  they  are 
eating,  a  declaration  is  made  of  Judas's  treachery,  and  the  bread  is  instituted,  Matth. 
xxvi.  21,26.    See  also  Mark.     After,  the  cup  is  instituted,  Luke  xxii.  20  ;  1  Cor.  xi. 


SEC.  136,  137,  138.] 


THE    GOSPELS. 


439 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XXII.    31-38. 

37  For  I  say  unto  you,  that  this 
that  is  written  must  yet  be  accom- 
plished in  me.  And  he  was  reckoned 
among  the  transgressors :  *  for  the 
things  concerning  me  have  an  end. 

38  And  they  said.  Lord,  behold, 
here  are  two  swords.  And  he  said 
unto  them,  It  is  enough. 


JOHN. 


the  sixth  day  of  the  week.)     Jerusalem. 


CH.  XXII.  19-20. 

19  And  he  took  bread,  and  gave 
thanks,  and  brake  it,  and  gave  unto 
them,  saying,  This  is  my  body  which 
is  given  for  you  :  this  do  in  remem- 
brance of  me. 

20  Likewise  also  the  cup  after  sup- 
per, saying.  This  cup  is  the  new 
testament  in  my  blood,  which  is  shed 
for  you. 


(evening  introducing  the  sixth  day  of  the  week.)    Jerusalem. 


CH.  XIV.  1-31. 
Let   not  your  heart  be  troubled : 
ye  believe  in  God,  believe  also  in  me. 

2  In  my  Father's  house  are  many 
mansions  :  if  it  were  not  so,  I  would 
have  told  you.  I  go  to  prepare  a 
place  for  you. 

3  And  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again  and  receive 
you  unto  myself;  that  where  I  am, 
there  ye  may  be  also. 


»  Isa,  liii.  12. 


25.  But  as  to  the  particular  and  precise  order  of  the  facts  and  discourses  during  this 
period,  Pilkington's  words  relating  to  one  of  them  are  applicable  to  all,  "  It  is  ob- 
servable that  St.  Luke  mentions  the  institution  of  the  communion  before  the  declara- 
tion of  Judas's  treachery  ;  whereas  the  other  Evangelists  place  these  in  a  different 
order.  But  it  is  a  liberty  I  think  very  allowable  in  any  historian,  to  neglect  taking 
notice  of  the  exact  order  of  all  the  facts,  when  he  is  only  giving  a  general  account  of 
what  was  done  at  a  certain  time.  And  if  so,  whichsoever  was  the  true  successive  or- 
der, there  can  be  no  just  imputation  upon  any  of  the  Evangelists  for  neglecting  to  ob- 
serve it  in  the  narration."    Harm.  p.  52.     Newcome. 


440 


HARMONY    OF 


[part    VIII. 


^  138.  Jesus  comforts  his  disciples.     The  Holy  Spirit  promised. 


MATTHEW. 


MARK. 


SEC.  138.] 


THE    GOSPELS. 


441 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 

CH.  XIV.    1-31. 

4  And  whither  I  go  ye  know,  and 
the  way  ye  know. 

5  Thomas  saith  unto  him,  Lord, 
we  know  not  whither  thou  goest ;  and 
how  can  we  know  the  way  ? 

6  Jesus  saith  unto  him,  I  am  the 
way,  and  the  truth,  and  the  life  :  no 
man  eometh  unto  the  Father,  but  by 
me. 

7  If  ye  had  known  me,  ye  should 
have  known  my  Father  also :  and 
from  henceforth  ye  know  him,  and 
have  seen  him. 

8  Philip  saith  unto  him.  Lord, 
shew  us  the  Father,  and  it  sufficeth 
us. 

9  Jesus  saith  unto  him.  Have  I 
been  so  long  time  with  you,  and  yet 
hast  thou  not  known  me,  Philip?  he 
that  hath  seen  me,  hath  seen  the 
Father ;  and  how  sayest  thou  then, 
Shew  us  the  Father  ? 

10  Believest  thou  not  that  I  am  in 
the  Father,  and  the  Father  in  me? 
the  words  that  I  speak  unto  you,  I 
speak  not  of  myself :  but  the  Father, 
that  dwelleth  in  me,  he  doeth  the 
works. 

11  Believe  me  that  I  am  in  the 
Father,  and  the  Father  in  me  :  or  else 
believe  me  for  the  very  works'  sake. 

12  Verily,  verily,  I  say  unto  you, 
He  that  believe th  on  me,  the  works 
that  I  do  shall  he  do  also  ;  and  greater 
works  than  these  shall  he  do  ;  because 
I  go  unto  my  Father. 

13  And  whatsoever  ye  shall  ask  in 
my  name,  that  will  I  do,  that  the 
Father  may  be  glorified  in  the  Son. 

14  If  ye  shall  ask  any  thing  in  my 
name,  I  will  do  it. 

15  If  ye  love  me,  keep  my  com- 
mandments : 

16  And  I  will  pray  the  Father, 
and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  with  you 
for  ever ; 

17  Even  the  Spirit  of  truth  ;  whom 
the  world  cannot  receive,  because  it 
seeth  him  not,  neither  knoweth  him  : 
but  ye  know  him ;  for  he  dwelleth 
with  you,  and  shall  be  in  you. 

18  I  will  not  leave  you  comfort- 
less :  I  will  come  to  you. 


442 


HARMONY    OF 


[part   VIII. 


^138.  Jesus  comforts  his  disciples.     The  Holy  Spirit  promised. 


MATTHEW. 


MARK. 


SEC.  138.] 


THE    GOSPELS. 


^^m 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 

CH.  XIV.    1-31. 

19  Yet  a  little  vi^hile,  and  the  world 
seeth  me  no  more  ;  but  ye  see  me  : 
because  I  live,  ye  shall  live  also. 

20  At  that  day  ye  shall  know  that 
I  am  in  my  Father,  and  ye  in  me,  and 
I  in  you. 

21  He  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is 
that  loveth  me  :  and  he  that  loveth 
me,  shall  be  loved  of  my  Father,  and 
I  will  love  him,  and  will  manifest  my- 
self to  him. 

22  Judas  saith  unto  him,  (not^ 
Iscariot)  Lord,  how  is  it  that  thoif 
wilt  manifest  thyself  unto  us,  and  not 
unto  the  world  ] 

23  Jesus  answered  and  said  unto 
him.  If  a  man  love  me,  he  will  keep 
my  words  :  and  my  Father  will  love 
him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him. 

24  He  that  loveth  me  not,  keepeth 
not  my  sayings  :  and  the  word  which 
ye  hear  is  not  mine,  but  the  Father's 
which  sent  me. 

25  These  things  have  T  spoken  unto 
you,  being  yet  present  with  you. 

26  But  the  Comforter,  which  is  the 
Holy  Ghost,  whom  the  Father  will 
ssnd  in  my  name,  he  shall  teach  you 
all  things,  and  bring  all  things  to  your 
remembrance,  whatsoever  I  have  said 
unto  you. 

27  Peace  I  leave  with  you,  my 
peace  I  give  unto  you  :  not  as  the 
world  giveth,  give  1  unto  you.  Let 
not  your  heart  be  troubled,  neither  let 
it  be  afraid. 

28  Ye  have  heard  how  I  said  unto 
you,  I  go  away,  and  come  again  unto 
you.  If  ye  loved  me,  ye  would  re- 
joice, because  I  said,  I  go  unto  the 
Father :  for  my  Father  is  greater 
than  I. 

29  And  now  I  have  told  you  before 
it  come  to  pass,  that  when  it  is  come 
to  pass,  ye  might  believe. 

30  Hereafter  I  will  not  talk  much 
with  you  :  for  the  prince  of  this  world 
Cometh,  and  hath  nothing  in  me. 

31  But  that  the  world  may  know 
that  I  love  the  Father ;  and  as  the 
Father  gave  me  commandment,  even 
so  I  do.     Arise,  let  us  go  hence. 


444 


HARMONY    OF 


[part   VIII. 


^139.  Christ  the  true  Vine.     His  disciples  hated  by  the  world. 


MATTHEW. 


MARK. 


SEC.  139.] 


THE    GOSPELS. 


445 


(evrning  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XV.  1-27. 

1  AM  the  true  vine,  and  my  Fathetj 
is  the  husbandman. 

2  Every  branch  in  me  that  beareth) 
not  fruit,  he  taketh  away  :  and  every ' 
b?^anch  that  beareth  fruit,  he  purgeth 
it,  that  it  may  bring  forth  more  fruit. 

3  Now  ye  are  clean  through  the 
word  which  I  have  spoken  unto  you. 

4  Abide  in  me,  and  I  in  you.  As 
the  branch  cannot  bear  fruit  of  itself, 
except  it  abide  in  the  vine  :  no  more 
can  ye,  except  ye  abide  in  me. 

5  Lam  the  vine,  ye  are  the  branches  : 
He  that  abideth  in  me,  and  I  in  him, 
the  same  bringeth  forth  much  fruit : 
for  without  me  ye  can  do  nothing. 

6  If  a  man  abide  not  in  me,  he  is 
cast  forth  as  a  branch,  and  is  with- 
ered ;  and  men  gather  them,  and  cast 
them  into  the  fire,  and  they  are 
burned. 

7  If  ye  abide  in  me,  and  my  words 
abide  in  you,  ye  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you, 

8  Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit ;  so  shall  ye 
be  my  disciples. 

9  As  the  Father  hath  loved  me, 
so  have  I  loved  you  :  continue  ye  in 
my  love. 

10  If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love  ;  even  as  I 
have  kept  my  Father's  command- 
ments, and  abide  in  his  love. 

11  These  things  have  I  spoken  unto 
you,  that  my  joy  might  remain  in  you, 
and  that  your  joy  might  be  full. 

12  This  is  my  commandment,  That 
ye  love  one  another,  as  I  have  loved 
you. 

13  Greater  love  hath  no  man  than 
this,  that  a  man  lay  down  his  life  for 
his  friends. 

14  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you. 

15  Henceforth  I  call  you  not  ser- 
vants ;  for  the  servant  knoweth  not 
what  his  lord  doeth  :  but  I  have  called 
you  friends  ;  for  all  things  that  I  have 
heard  of  my  Father,  I  have  made 
known  unto  you. 

16  Ye  have  not  chosen  me,  but  I 
have  chosen  you,  and  ordained  you, 
that   ye   should   go   and  bring    forth 


446 


HARMONY    OF 


[part  VIII. 


§  139.  Christ  the  true  Vine.     His  disciples  hated  by  the  world. 


MATTHEW. 


MARK. 


^140.  Persecution  foretold.     Further  promise  of  the  Holy  Spirit. 


SEC.  139,140.] 


THE    GOSPELS. 


447 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XV.    1-27. 
fruit,  and   that  your  fruit  should  re- 
main :  that  whatsoever  ye   shall  ask 
of  the   Father  in  my  name,  he  may 
give  it  you. 

17  These  things  I  command  you, 
that  ye  love  one  another. 

18  If  the  world  hate  you,  ye  know 
that  it  hated  me  before  it  hated  you. 

19  If  ye  were  of  the  world,  the 
world  would  love  his  own ;  but  be- 
cause ye  are  riot  of  the  world,  but  I 
have  chosen  you  out  of  the  world, 
therefore  the  world  hateth  you. 

20  Remember  the  word  that  I  said 
unto  you,  The  servant  is  not  greater 
than  his  lord.  If  they  have  persecuted 
me,  they  will  also  persecute  you  :  if 
they  have  kept  my  saying,  they  will 
keep  yours  also. 

21  But  all  these  things  will  they 
do  unto  you  for  my  name's  sake,  be- 
cause they  know  not  him  that  sent 
me. 

22  If  I  had  not  come  and  spoken 
unto  them,  they  had  not  had  sin  :  but 
now  they  have  no  cloak  for  their  sin. 

23  He  that  hateth  me,  hateth  my 
Father  also. 

24  If  I  had  not  done  among  them 
the  works  which  none  other  man  did, 
they  had  not  had  sin :  but  now  have 
they  both  seen,  and  hated  both  me 
and  my  Father. 

25  But  this  Cometh  to  pass,  that  the 
word  might  be  fulfilled  that  is  written 
in  their  law,  They  hated  me  without 
a  cause. "^ 

26  But  when  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the 
Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  he  shall 
testify  of  me. 

27  And  ye  also  shall  bear  witness, 
because  ye  have  been  with  me  from 
the  beginning. 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


CH.  XVI.  1-33. 

These  things  have  I  spoken  unto 
you,  that  ye  should  not  be  oflfended. 

2  They  shall  put  you  out  of  the 
synagoffues  :  yea,   the  time  cometh, 


a   Ps.   Ixix.   5. 


448 


HARMONY   OF 


[part   VIII. 


^  140.  Persecution  foretold.     Further  promise  of  the  Holy  Spirit. 
MATTHEW. 


MARK. 


SEC.  140.] 


THE    GOSPELS. 


449 


(evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XVI.    1-33. 
that  whosoever  killeth  you,  will  think 
that  he  doeth  God  service. 

3  And  these  things  will  they  do 
unto  you,  because  they  have  not 
known  the  Father,  nor  me. 

4  But  these  things  have  I  told  you, 
that  when  the  time  shall  come,  ye  may 
remember  that  I  told  you  of  them. 
And  these  things  I  said  not  unto  you 
at  the  beginning  because  I  was  with 
you. 

5  But  now  I  go  my  way  to  him  that 
sent  me,  and  none  of  you  asketh  me, 
Whither  goest  thou  ? 

6  But  because  I  have  said  these 
things  unto  you,  sorrow  hath  filled 
your  heart. 

7  Nevertheless,  I  tell  you  the 
truth :  It  is  expedient  for  you  that 
I  go  away  :  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you ; 
but  if  I  depart,  I  will  send  him  unto 
you. 

8  And  when  he  is  come,  he  will 
reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment  : 

9  Of  sin,  because  they  believe  not. 
on  me ; 

10  Of  righteousness,  because  I  go 
to  my  Father,  and  ye  see  me  no 
more ; 

1 1  Of  judgment,  because  the  prince 
of  this  world  is  judged. 

12  I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them 
now. 

13  Howbeit,  when  he,  the  Spirit  of 
truth  is  come,  he  will  guide  you  into 
all  truth  :  for  he  shall  not  speak  of 
himself;  but  whatsoever  he  shall 
hear,  that  shall  he  speak  :  and  he  will 
shew  you  things  to  come. 

14  He  shall  glorify  me  :  for  he 
shall  receive  of  mine,  and  shall  shew 
it  unto  you. 

15  All  things  that  the  Father  hath 
are  mine  :  therefore  said  I,  that  he 
shall  take  of  mine,  and  shall  shew  it 
unto  you. 

16  A  little  while,  and  ye  shall  not 
see  me  :  and  again,  a  little  while,  and 
ye  shall  see  me,  because  1  go  to  the 
Father. 


450 


HARMONY    OF 


[part   VIII. 


^  140.  Persecution  foretold.     Farther  promise  of  the  Holy  Spirit. 


MATTHEW. 


MARK. 


SEC.  140.] 


THE    GOSPELS. 


451 


(evening  introducing  the  sixth  day  of  the  week.)    Jerusalem. 


LUKE. 


JOHN. 
CH.  XVI.    1-33. 

17  Then  said  some  of  his  disciples 
among  themselves,  What  is  this  that 
he  saith  unto  us,  A  little  while,  and 
ye  shall  not  see  me:  and  again,  a 
little  while,  and  ye  shall  see  me  ; 
and,  Because  I  go  to  the  Father  ? 

18  They  said  therefore.  What  is 
this  that  he  saith,  A  little  while  ? 
we  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  that  they  were 
desirous  to  ask  him,  and  said  unto 
them.  Do  ye  inquire  among  your- 
selves of  that  I  said,  A  little  while, 
and  ye  shall  not  see  me  :  and  again, 
a  little  while,  and  ye  shall  see  me  ? 

20  Verily,  verily,  I  say  unto  you, 
that  ye  shall  weep  and  lament,  but 
the  world  shall  rejoice  :  and  ye  shall 
be  sorrowful,  but  your  sorrow  shall 
be  turned  into  joy. 

21  A  woman  when  she  is  in  travail 
hath  sorrow,  because  her  hour  is 
come :  but  as  soon  as  she  is  delivered 
of  the  child,  she  remembereth  no  more 
the  anguish,  for  joy  that  a  man  is 
born  into  the  world. 

22  And  ye  now  therefore  have  sor- 
row :  but  I  will  see  you  again,  and 
your  heart  shall  rejoice,  and  your  joy 
no  man  taketh  from  you. 

23  And  in  that  day  ye  shall  ask 
me  nothing.  Verily,  verily,  I  say 
unto  you.  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give 
it  you. 

24  Hitherto  have  ye  asked  nothing 
in  my  name :  ask,  and  ye  shall  re- 
ceive, that  your  joy  may  be  full. 

25  These  things  have  I  spoken 
unto  you  in  proverbs :  but  the  time 
cometh  when  I  shall  no  more  speak 
unto  you  in  proverbs,  but  I  shall  shew 
you  plainly  of  the  Father. 

26  At  that  day  ye  shall  ask  in  my 
name  :  and  I  say  not  unto  you,  that  I 
will  pray  the  Father  for  you  : 

27  For  the  Father  himself  loveth 
you,  because  ye  have  loved  me,  and 
have  believed  that  I  came  out  from 
God. 

28  I  came  forth  from  the  Father, 
and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  to  the 
Father. 


452 


HARMONY    OF 


[part   VIII. 


<5»  140.  Persecution  foretold.     Further  promise  of  the  Holy  Spirit. 


MATTHEW. 


MARK. 


^141.  Christ's  last  prayer  with  his  disciples,     (evening 


SEC.  140,  141.] 


THE    GOSPELS. 


453 


Christ,     (evening  introducing  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
ch.  XVI.    1-33. 

29  His  disciples  said  unto  him,  Lo, 
now  speakest  thou  plainly,  and  speak- 
est  no  proverb. 

30  Now  are  we  sure  that  thou 
knowest  all  things,  and  needest  not 
that  any  man  should  ask  thee  :  by  this 
we  believe  that  thou  earnest  forth  from 
God. 

31  Jesus  answered  them.  Do  ye 
now  believe  ? 

32  Behold,  the  hour  cometh,  yea, 
is  now  come,  that  ye  shall  be  scat- 
tered every  man  to  his  own,  and 
shall  leave  me  alone  :  and  yet  I  am 
not  alone,  because  the  Father  is  with 
me. 

33  These  things  I  have  spoken  unto 
you,  that  in  me  ye  might  have  peace. 
In  the  world  ye  shall  have  tribulation, 
but  be  of  good  cheer  :  I  have  over- 
come the  world. 


introducing  the  sixth  day  of  the  week.)     Jerusalem. 


CH.  XVII.  1-26. 
These  words  spake  Jesus,  and 
lifted  up  his  eyes  to  heaven,  and  said. 
Father,  the  hour  is  come  ;  glorify  thy 
Son,  that  thy  Son  also  may  glorify 
thee : 

2  As  thou  hast  given  him  power 
over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  thou  hast 
given  him. 

3  And  this  is  life  eternal,  that  they 
might  know  thee  the  only  true  God, 
and  Jesus  Christ  whom  thou  hast  sent. 

4  I  have  glorified  thee  on  the 
earth  :  I  have  finished  the  work  which 
thou  gavest  me  to  do. 

5  And  now,  O  Father,  glorify  thou 
me  with  thine  own  self,  v/ith  the  glory 
which  I  had  with  thee  before  the 
world  was. 

6  I  have  manifested  thy  name  unto 
the  men  which  thou  gavest  me  out  of 
the  world:  thine  they  were,  and  thou 
gavest  them  me  ;  and  they  have  kept 
thy  word. 

7  Now  they  have  known  that  all 
things  whatsoever  thou  hast  given  me 
are  of  thee  : 

8  For  I  have  given  unto  them  the 
words   which   thou   gavest   me ;  and 


30 


454 


HARMONY    OF 


[part    VIII. 


§  141.  Christ's  last  prayer  with  his  disciples,     (evening 
MATTHEWT"  MARK. 


SEC.  141.] 


THE    GOSPELS. 


455 


INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XVII.    1-26. 
they   have  received   them,   -^^^^    Vnre 
known   surely  that   I  came  out  from 
thee,  and  they  have  believed  that  thou 
didst  send  me. 

9  I  pray  for  them  :  I  pray  not  for 
the  world,  but  for  them  which  thou 
hast  given  me  ;  for  they  are  thine. 

10  And  all  mine  are  thine,  and 
thine  are  mine  ;  and  I  am  glorified  in 
them. 

11  And  now  I  am  no  more  in  the 
world,  but  these  are  in  the  world,  and 
I  come  to  thee.  Holy  Father,  keep 
through  thine  own  name  those  whom 
thou  hast  given  me,  that  they  may  be 
one,  as  we  are. 

12  While  I  was  with  them  in  the 
world,  I  kept  them  in  thy  name : 
those  that  thou  gavest  me  I  have 
kept,  and  none  of  them  is  lost,  but  the 
son  of  perdition  ;  that  the  scripture 
might  be  fulfilled.'^ 

is  And  now  come  I  to  thee,  and 
these  things  I  speak  in  the  world, 
that  they  might  have  my  joy  fulfilled 
in  themselves. 

14  I  have  given  them  thy  word  ; 
and  the  world  hath  hated  them,  be- 
cause they  are  not  of  the  world,  even 
as  I  am  not  of  the  world. 

15  1  pray  not  that  thou  shouldest 
take  them  out  of  the  world,  but  that 
thou  shouldest  keep  them  from  the 
evil. 

16  They  are  not  of  the  world,  even 
as  I  am  not  of  the  world. 

17  Sanctify  them  through  thy 
truth  :  thy  word  is  truth. 

18  As  thou  hast  sent  me  into  the 
world,  even  so  have  I  also  sent  them 
into  the  world. 

19  And  for  their  sakes  I  sanctify 
myself,  that  they  also  might  be  sanc- 
tified through  the  truth. 

20  Neither  pray  I  for  these  alone  ; 
but  for  them  also  which  shall  believe 
on  me  through  their  word  : 

21  That  they  all  may  be  one  ;  as 
thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  one  in  us  :  that 
the  world  may  believe  that  thou  hast 
sent  me. 


*  Ps.  xli.  9,  and  cix.  8,  17. 


456 


HARMONY   OF 


[part    VII] 


^  141.  Christ's  last  prayer  with  his  disciples,     (evening 


MATTHEW". 


MARK. 


^  142.  The  agony  in  Gethsemane.     (evening 


CH.  XXVI.  30,  36-46. 
30    And   when   they   had    sung-   a 
hymn,  they  went  out  into  the  mount 
of  Olives. 

36  Then  cometh  Jesus  with  them 
unto  a  place  called  Gethsemane,  and 
saith  unto  the  disciples,  iSit  ye  here, 
while  I  go  and  pray  yonder. 

37  And  he  took  with  him  Peter, 
and  the  two  sons  of  Zebedee,  and  be- 
gan to  be  sorrowful  and  very  heavy. 

38  Then  saith  he  unto  them,  My 
soul  is  exceeding  sorrowful,  even  unto 
death  :  tarry  ye  here,  and  watch  with 
me. 

39  And  he  went  a  little  further, 
and  fell  on  his  face,  and  prayed,  say- 
ing, O  my  Father,  if  it  be  possible,  let 
this  cup  pass  from  me  :  nevertheless, 
not  as  I  will,  but  as  thou  wilt. 


CH.  XIV.  26,  32-42. 
26   And  when  they   had   sung  an 
hymn,  they  went  out  into  the  mount 
of  Olives. 

32  And  they  came  to  a  place  which 
was  named  Gethsemane :  and  he  saith 
to  his  disciples,  tSit  ye  here,  while  I 
shall  pray. 

33  And  he  taketh  with  him  Peter, 
and  James,  and  John,  and  began  to  be 
sore  amazed,  and  to  be  very  heavy  ; 

34  And  saiih  unto  them.  My  soul 
is  exceeding  sorrowful  unto  death : 
tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed, 
that,  if  it  were  possible,  the  hour 
might  pass  from  him. 

36  And  he  said,  Abba,  Father,  all 
things  are  possible  unto  thee  ;  take 
away  this  cup  from  me  :  nevertheless, 
not  what  I  will,  but  what  thou  wilt. 


SEC.  141,  142.] 


THE    GOSPELS. 


m 


INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


LUKE. 


JOHN. 

CH.  XVII.    1-26. 

22  And  the  glory  which  thou  g-avest 
me,  I  have  given  them  ;  that  they  may- 
be one,  even  as  we  are  one  ; 

23  I  in  them,  and  thou  in  me,  that 
they  may  be  made  perfect  in  one  ;  and 
that  the  world  may  know  that  thou 
hast  sent  me,  and  hast  loved  them  as 
thou  hast  loved  me. 

24  Father,  I  will  that  they  also 
whom  thou  hast  given  me  be  with  me 
where  I  am  ;  that  they  may  behold 
my  glory  which  thou  hast  given  me  : 
for  thou  lovedst  me  before  the  founda- 
tion of  the  world. 

25  O  righteous  Father,  the  world 
hath  not  known  thee  :  but  I  have 
known  thee,  and  these  have  known 
tliat  thou  hast  sent  me. 

26  And  I  have  declared  unto  them 
thy  name,  and  will  declare  it :  that 
the  love  wherewith  thou  hast  loved 
me,  may  be  in  them,  and  I  in  them. 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)       MoUTlt  of  OUveS. 


CH.  xxTi.  39-46. 

39  And  he  came  out,  and  went,  as 
he  was  wont,  to  the  mount  of  Olives ; 
and  his  disciples  also  followed  him. 

40  And  when  he  was  at  the  place, 
he  said  unto  them,  Pray  that  ye  enter 
not  into  temptation. 


41  And  he  was  withdrawn  from 
them  about  a  stone's  cast,  and  kneeled 
down,  and  prayed, 

42  Saying,  Father,  if  thou  be 
willing,  remove  this  cup  from  me  : 
nevertheless,  not  my  will,  but  thine, 
be  done. 

43  And  there  appeared  an  angel 
unto  him  from  heaven,  strengthening 
him. 

44  And  being  in  an  agony,  he 
prayed  more  earnestly  :  and  his  sweat 


CH.  XVIII.     1. 

When  Jesus  had  spoken  these 
words,  he  went  forth  with  his  disci- 
ples over  the  brook  Cedron,  where 
was  a  garden,  into  the  which  he  en- 
tered, and  his  disciples. 


458 


HARMONY    OF 


[part    VIII. 


^  142.  The  ag-ony  in  Gethsemane.     (evening 


MATTHEW. 
CH.  XXVI.    30,  36-46, 


40  And  he  cometh  unto  the  disci 
pies,    and   findeth    them   asleep,    and  | 
saith  unto  Peter,  What  I  could  ye  not 
watch  with  me  one  hourl 

41  Watch  and  pray,  that  ye  enter 
not  into  temptation  :  the  spirit  indeed 

its  willing,  but  the  flesh  is  weak. 
I  42  He  went  away  again  the  second 
time,  and  prayed,  saying,  O  my 
Father,  if  this  cup  may  not  pass  away 
from  me,  except  I  drink  it,  thy  will 
be  done. 

43  And  he  came  and  found  them 
asleep  again :  for  their  eyes  were 
heavy. 

44  And  he  left  them,  and  went 
away  again,  and  prayed  the  third 
time,  saying  the  same  words. 

45  Then  cometh  he  to  his  disciples, 
and  saith  unto  them.  Sleep  on  now, 
and  take  your  rest  :  behold,  the  hour 
is  at  hand,  and  the  :6on  of  man  is  be- 
trayed into  the  handsDf ■siHTiers . 

46  Rise,  let  us  be  going  :  behold, 
he  is  at  hand  that  doth  betray  me. 


MARK. 
CH.  XIV.  26,  32-42. 


37  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Peter, 
Simon,  sleepest  thou?  couldest  not 
thou  watch  one  hour  1 

38  Watch  ye  and  pray,  lest  ye 
enter  into  temptation.  The  spirit  truly 
is  ready,  but  the  flesh  is  weak. 

39  And  again  he  went  away,  and 
prayed,  and  spake  the  same  words. 


40  And  when  he  returned,  he  found 
them  asleep  again,  (for  their  eyes 
were  heavy  ;)  neither  wist  they  what 
to  answer  him. 


41  And  he  cometh  the  third  time, 
and  saith  unto  them.  Sleep  on  now, 
and  take  yovr  rest :  it  is  enough,  the 
hour  is  come ;  behold,  the  Son  of 
man  is  betrayed  into  the  hands  of  sin- 
ners. 

42  Rise  up,  let  us  go  ;  lo,  he  that 
betray eth  me  is  at  hand. 


§  143.  Jesus  betrayed  and  made  prisoner,     (evening 


CH.  XXVI.    47-56. 

47  And  while  he  yet  spake,  lo, 
Judas,  one  of  the  twelve,  came,  and 
with  him  a  great  multitude  with 
swords  and  staves,  from  the  chief 
priests  and  elders  of  the  people. 

48  Now,  he  that  betrayed  him,  gave 
them  a  sign,  saying.  Whomsoever  I 
shall  kiss,  that  same  is  he  ;  hold  him 
fast. 


CH.  XIV.   43-52. 

43  And  immediately  while  he  yet 
'  e,    cometh    Judas,    one    of   the 

twelve,  and  with  him  a  great  multi- 
tude with  swords  and  staves,  from  the 
chief  priests,  and  the  scribes,  and  the 
elders. 

44  And  he  that  betrayed  him,  had 
given  them  a  token,  saying.  Whom- 
soever I  shall  kiss,  that  same  is  he ; 
take  him,  and  lead  him  away  safely. 


Luke  xxii.  44,  as  it  were  great  drops  of  blood.]  The  strangeness  of  such  a  profu- 
sion of  blood  has  been  urged,  first,  against  the  probability,  and  then  against  the  truth, 
of  the  narrative.  But  learned  men  have  related  instances  of  mental  agony  so  great  as 
to  force  the  blood  through  the  pores  ;  and  if  this  has  ever  occurred,  it  may  well  be 
believed  to  have  occurred  in  the  present  case.  See  Bloomjield  and  A.  Clarke^  in  loc. 
It  should  be  observed,  however,  that  Luke  does  not  directly  affirm  that  it  was  blood. 
He  only  compares  the  sweat  to  that  of  blood,  using  a  term  of  similitude,  {quasi  grumi 
sanguinis  —  Beza:  fan^uam  demissiones  sanguinis — TremeUius ;  sicut  guttae  sangui- 
nis—  Vulg.  and  Molinceus;)  which  may  signify  no  more  than  that  the  drops  of  sweat 
were  as  large  as  drops  of  blood,  which,  from  its  viscidity,  are  very  large. 


SEC.  142, 143.] 


THE    GOSPELS. 


^9 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)       MoUTlt  of  OHvCS. 


LUKE. 
CH,  XXII.  39-46. 
was  as  it  were  great  drops  of  blood 
falling  down  to  the  ground. 

45  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  disciples, 
he  found  them  sleeping  for  sorrow, 

46  And  said  unto  them,  Why  sleep 
ye  ?  rise  and  pray,  lest  ye  enter  into 
temptation. 


JOHN. 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)       MoUTlt  of  OHvCS. 


CH.   XXII.     47-53. 

47  And  while  he  yet  spake,  behold 
a  multitude,  and  he  that  was  called 
Judas,  one  of  the  twelve,  went  before 
them,  and  drew  near  unto  Jesus  to 
kiss  him. 


CH.  XVIII.  2-12. 

2  And  Judas  also,  which  betrayed 
him,  knew  the  place  :  for  Jesus  oft- 
times  resorted  thither  with  his  dis- 
ciples. 

3  Judas  then,  having  received  a 
band  of  men  and  officers  from  the 
chief  priests  and  Pharisees,  cometh 
thither  with  lanterns,  and  torches,  and 
weapons. 


Luke  xxii.  45,  sleeping-  for  sorrow  ]  No  other  Evangelist  mentions  the  cause  of 
their  slumber,  except  Luke,  who  ascribes  it  to  their  sorrow.  It  is  observable,  that 
Luke  was  a  physician,  (Col.  iv.  14,)  and  therefore  well  knew  that  deep  mental  dis- 
tress frequently  induced  sleep.  To  this  cause  may  perhaps  be  referred  the  fact,  that 
persons  condemned  to  die  are  often  waked  from  sound  sleep  by  the  executioner.  The 
internal  evidence  here  afforded  of  the  truth  of  Luke's  narrative,  is  corroborated  by  his 
notice  of  the  bloody  sweat,  ver.  44,  and  of  the  miraculous  healing  of  the  ear  of  Mal- 
chus,  ver.  51  ;  facts  which  are  not  related  by  any  other  Evangelist,  but  which  would 
naturally  attract  the  attention  of  a  physician. 


460 


HARMONY    OF 


[part   VIII. 


^  143.  Jesus  betrayed  and  made  prisoner,     (evening 


MATTHEW. 

CH.  XXVI.  47-56. 

49  And  forthwith  he  came  to  Jesus, 
and  said,  Hail,  Master ;  and  kissed 
him. 

50  And  Jesus  said  unto  him,  Friend, 
wherefore  art  thou  come  1  Then  came 
they,  and  laid  hands  on  Jesus,  and 
took  him. 


51  And  behold,  one  of  them  which 
were  with  Jesus,  stretched  out  his 
hand,  and  drew  his  sword,  and  struck 
a  servant  of  the  high  priest,  and  smote 
off  his  ear. 

62  Then  said  Jesus  unto  him,  Put 
up   ag-ain   thy  sword   into  his  place  : 
)  for  all  they  that  take  the  sword,  shall 
perish  with  the  sword.'' 

53  Thinkest  thou  that  I  cannot 
now  pray  to  my  Father,  and  he  shall 
presently  give  me  more  than  twelve 
legions  of  angels  ? 

54  But  how  then  shall  the  scrip- 
tures be  fulfilled,  that  thus  it  must 
be? 

55  In  that  same  hour  said  Jesus  to 
the  multitudes.  Are  ye  come  out  as 
against  a  thief  with  swords  and  staves 
for  to  take  me  ?  I  sat  daily  with  you 
teaching  in  the  temple,  and  ye  laid 
no  hold  on  me. 

56  But  all  this  was  done,  that  the 
scriptures  of  the  prophets  might  be 
fulfilled. 

Then  all  the  disciples  for- 
sook him,  and  fled. 


MARK. 
CH.  XIV.  43-52. 

45  And  as  soon  as  he  was  come, he 
goeth  straightway  to  him,  and  saith, 
Master,  Master ;  and  kissed  him. 

46  And  they  laid  their  hands  on 
him,  and  took  him. 


47  And  one  of  them  that  stood  by, 
drew  a  sword,  and  smote  a  servant  of 
the  high  priest,  and  cut  off  his  ear. 


48  And  Jesus  answered  and  said 
unto  them.  Are  ye  come  out  as  against 
a  thief,  with  swords  and  wiih  staves 
to  take  me  ? 

49  I  was  daily  with  you  in  the 
temple,  teaching,  and  ye  took  me  not : 
but  the  scriptures  must  be  fulfilled. 


50  And  they  all  forsook  him  and 
fled. 

51  And  there  followed  him  a  certain 
young  man,  having  a  linen  cloth  cast 
about  Ins  naked  hoc/i/ ;  and  the  young 
men  laid  hold  on  him. 

52  And  he  left  the  linen  cloth,  and 
fled  from  them  naked. 


a  Gen.  ix.  6. 


SEC.  143.] 


THE    GOSPELS. 


461 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)      MoUnt   of    OUvCS. 


LUKE. 
CH.  XXII.  47-53. 

48  But  Jesus  said  unto  him,  .Tudas, 
betrayest  thou  the  Son  of  man  with  a 
kiss  ] 

49  When  they  which  were  about 
him,  saw  what  would  follow,  they 
said  unto  him.  Lord,  shall  we  smite 
with  the  sword  ? 


50  And  one  of  them  smote  the  ser- 
vant of  the  high  priest,  and  cut  off  his 
right  ear. 


51  And  Jesus  answered  and  said, 
Suffer  ye  thus  far.  And  he  touched 
his  ear,  and  healed  Mm, 


52  Then  Jesus  said  unto  the  chief 
priests,  and  captains  of  the  temple, 
and  the  elders  which  were  come  to 
him,  Be  ye  come  out  as  against  a 
thief,  with  swords  and  staves  ? 

53  When  I  was  daily  with  you  in 
the  temple,  ye  stretched  forth  no  hands 
against  me  :  but  this  is  your  hour,  and 
the  power  of  darkness. 


JOHN. 

CH.  XVIII.    2-  12. 

4  Jesus  therefore,  knowing  all 
things  that  should  come  upon  him, 
went  forth,  and  said  unto  them, Whom 
seek  ye  ? 

5  They  answered  him,  Jesus  of 
Nazareth.  Jesus  saith  unto  them,  I 
am  he.  And  Judas  also,  which  be- 
trayed him,  stood  with  them, 

t)  As  soon  then  as  he  had  said  unto 
them,  I  am  he,  they  went  backward, 
and  fell  to  the  ground. 

7  Then  asked  he  them  again, Whom 
seek  ye?  And  they  said,  Jesus  of 
Nazareth. 

8  Jesus  answered,  I  have  told  you 
that  I  am  he.  If  therefore  ye  seek 
me,  let  these  go  their  way  : 

9  That  the  saying  might  be  ful- 
filled which  he  spake.  Of  them  which 
thou  gavest  me,  have  I  lost  none. 

10  Then  Simon  Peter,  having  a 
sword,  drew  it,  and  smote  the  high 
priest's  servant,  and  cut  off  his  right 
ear.  The  servant's  name  was  Mal- 
chus. 

11  Then  said  Jesus  unto  Peter, 
Put  up  thy  sword  into  the  sheath  : 
the  cup  which  my  Father  hath  given 
me,  shall  I  not  drink  it? 


12  Then  the  band,  and  the  captain, 
and  officers  of  the  Jews  took  Jesus, 
and  bound  him. 


John  xviii.  5, 1  am  he.'\  In  the  order  of  events,  Jesus  first  voluntarily  discriminates 
himself;  after  which  Judas  gives  the  agreed  sign  to  his  enemies.     Newcome. 

John  xviii.  10,  Sivion  Peter. ^  Lenfant  and  Bp.  Pearce  think  that  Peter  was  named 
by  John,  because  he  was  then  dead  ;  and  that  he  was  not  named  by  the  other  Evangel- 
ists because  when  they  wrote  he  was  living,  and  the  action  might  have  subjected  him 
to  public  justice,  or  at  least  to  reproach.    Newcome. 


462 


HARMONY    OF 


[part    VIII. 


§  144.  Jesus  before  Caiaphas.     Peter  thrice  denies  him.    (night 


MATTHEW. 

CH.  XXVI.    57,58,  69-75. 

57  And  they  that  had  laid  hold  on 
Jesus,  led  liim  away  to  Caiaphas  the 
high  priest,  where  the  scribes  and  the 
elders  were  assembled. 

58  But  Peter  followed  him  afar  off, 
unto  the  high  priest's  palace,  and 
went  in,  and  sat  with  the  servants  to 
see  the  end. 


69  Now  Peter  sat  without  in  the 
palace  :  and  a  damsel  came  unto  him, 
saying,  Thou  also  wast  with  Jesus  of 
Galilee. 


70  But  he  denied  before  them  all, 
saying,  I  know  not  what  thou  sayest. 


71  And  when  he  was  gone  out  into 
the  porch,  another  maid  saw  him,  and 
said  unto  them  that  were  there.  This 
fellow  was  also  with  Jesus  of  Naza- 
reth. 

72  And  again  he  denied  with  an 
oath,  I  do  not  know  the  man. 

73  And  after  a  while  came  unto 
him  they  that  stood  by,  and  said  to 
Peter,  Surely  thou  also  art  one  of 
them ;  for  thy  speech  bewrayeth  thee. 


MARK. 
CH.  XIV.  53,  54,  66-72. 

53  And  they  led  Jesus  away  to  the 
high  priest :  and  with  him  were  as- 
sembled all  the  chief  priests,  and  the 
elders  and  the  scribes. 

54  And  Peter  folloM^ed  him  afar  off, 
even  into  the  palace  of  the  high  priest 
and   he   sat   with   the   servants,   and 
warmed  himself  at  the  fire. 


66  And  as  Peter  was  beneath  in 
the  palace,  there  cometh  one  of  the 
maids  of  the  high  priest : 

67  And  when  she  saw  Peter  warm- 
ing himself,  she  looked  upon  him,  and 
said.  And  thou  also  wast  with  Jesus : 
of  Nazareth. 

68  But  he  denied,  saying,  I  know 
not,  neither  understand  I  what  thou 
sayest.  And  he  went  out  into  the 
porch  ;  and  the  cock  crew. 


69  And  a  maid  saw  him  again,  and 
began  to  say  to  them  that  stood  by, 
This  is  one  of  them. 


70  And  he  denied  it  again.  And 
a  little  after,  they  that  stood  by  said 
again  to  Peter,  Surely  thou  art  one  of 
them  :  for  thou  art  a  Galilean,  and  thy 
speech  agreeth  thereto. 


Matth.  xxvi.  71,  info  ^^eporc/i.]  Here  is  a  minute  indication  of  veracity,  which 
would  have  been  lost  upon  us  but  for  the  narrative  of  John.  Matthew  only  states  the 
fact  that  the  maid  in  the  porch  recognized  Peter  as  one  of  the  disciples  of  Jesus  ;  but 
John  (xviii.  16,)  informs  us  how  she  knew  him  to  be  so;  namely,  because  he  was 
brought  in  by  John,  who  was  a  frequent  guest  at  the  house  of  her  master  the  high 
priest.    Blunt,  Veracity,  &c.,  sect.  i.  12,  18. 


SEC.  144.] 


THE    GOSPELS. 


463 


INTRODUCING    THE    SIXTH    DAY    OF    THE    WEEK.)       Jerusalem. 


LUKE. 

CH.  xxii.   54-62. 

54  Then   took   they   him,   and  led 

him,  and   brought  him  into  the  high 

priest's  house.     And  Peter  followed 

afctr  off. 


55  And  when  they  had  kindled  a 
fire  in  the  midst  of  the  hall,  and  were 
set  down  together,  Peter  sat  down 
among  them. 

56  But  a  certain  maid  beheld  him 
as  he  sat  by  the  fire,  and  earnestly 
looked  upon  him,  and  said,  This  man 
was  also  with  him. 

57  And  he  denied  him,  saying. 
Woman,  I  know  him  not. 

58  And  after  a  little  while  another 
saw  him,  and  said.  Thou  art  also  of 
thern.  And  Peter  said,  Man,  I  am 
not. 


59  And  about  the  space  of  one  hour 
after,  another  confidently  affirmed, 
saying,  Of  a  truth  this/e//oi«  also  was 
with  him ;  for  he  is  a  Galilean. 


JOHN. 
CH.  XVIII.    13-18,  25-27. 

13  And  led  him  away  to  Annas 
first,  (for  he  was  father-in-law  to 
Caiaphas,  which  was  the  high  priest 
that  same  year.) 

14  Now  Caiaphas  was  he  which 
g&,ve  counsel  to  the  Jews,  that  it  was 
expedient  that  one  man  should  die  for 
the  people. 

15  And  Simon  Peter  followed  Je- 
sus, and  50  did  another  disciple.  That 
disciple  was  known  unto  the  high 
priest,  and  went  in  with  Jesus,  into  the 
palace  of  the  high  priest. 

16  But  Peter  stood  at  the  door 
without.  Then  went  out  that  other 
disciple  which  was  known  unto  the 
high  priest,  and  spake  unto  her  that 
kept  the  door,  and  brought  in  Peter. 

18  And  the  servants  and  oflScers 
stood  there,  who  had  made  a  fire  of 
coals ;  (for  it  was  cold)  and  they 
warmed  themselves  :  and  Peter  stood 
with  them,  and  warmed  himself. 


17  Then  saith  the  damsel  that  kept 
the  door  unto  Peter,  Art  not  thou  also 
one  of  this  man's  disciples?  He  saith, 
I  am  not. 

25  And  Simon  Peter  stood  and 
warmed  himself.  They  said  therefore 
unto  him.  Art  not  thou  also  one  of  his 
disciples?  He  denied  it,  and  said,  I 
am  not. 


26  One  of  the  servants  of  the  high 
priest  (being  his  kinsman  whose  ear 
Peter  cut  off)  saith.  Did  not  I  see 
thee  in  the  garden  with  him  1 


John  xviii.  13,  to  Annas  first.']  Probably  by  way  of  compliment  to  the  past  high 
priest,  who  was  also  the  falher-in-law  of  Caiaphas.  If  this  circumstance  never  hap- 
pened, it  is  difficult  to  discover  how  the  introduction  of  it  could  serve  the  purposes  of 
fiction.     See  Roberts,  Light  shining,  &c.  pp.  171,  172. 


464 


HARMONY    OF 


[part    VIII. 


^  144.  Jesus  before  Caiaphas.     Peter  thrice  denies  him.     (night 


MATTHEW. 

CH.  XXVI.  57,  58,  69-75. 

74  Then  began  he  to  curse  and  to 
swear,  saying,  I  know  not  the  man. 
And  immediately  the  cock  crew. 

75  And  Peter  remembered  the  word 
of  Jesus,  which  said  unto  him,  Before 
the  cock  crow,  thou  shalt  deny  me 
thrice.  And  he  went  out,  and  wept 
bitterly. 


MARK. 
CH.  XIV.  5.3,  54,  66-72, 

71  But  he  began  to  curse  and  to 
swear,  saying,  1  know  not  this  man 
of  whom  ye  speak. 

72  And  the  second  time  the  cock 
crev/.  And  Peter  called  to  mind  the 
word  that  Jesus  said  unto  him,  Before 
the  cock  crow  twice,  thou  shalt  deny 
me  thrice.  And  when  he  thought 
thereon,  he  wept. 


^  145.  Jesus. before  Caiaphas.     He  declares  himself  to  be  the 


CH.  XXVI.    59-68. 

59  Now  the  chief  priests  and  el- 
ders, and  all  the  council,  sought  false 
witness  against  Jesus,  to  put  him  to 
death  ; 

60  But  found  none  :  yea,  though 
many  false  witnesses  came,  ypt  found 
they  none.  At  the  last  came  two  false 
witnesses, 


61  And  said,  T Vis  fellow  said,  I  am 
able  to  destroy  the  temple  of  God,  and 
to  build  it  in  three  days. 


CH.  XIV.    55-65. 

55  And  the  chief  priests,  and  all 
the  council  sought  for  witness  against 
Jesus  to  put  him  to  death  ;  and  found 
none  : 

56  For  many  bare  false  witness 
against  him,  but  their  witness  agreed 
not  together. 

57  And  there  arose  certain,  and 
bare  false  witness  against  him,  say- 
ing, 

58  We  heard  him  say,  T  will  de- 
stroy this  temple  that  is  made  with 
hands,  and  within  three  days  I  will 
build  another  made  without  hands. 

59  But  neither  so  did  their  witness 
agree  together. 


§  144.]  Matthew  and  Mark  relate  Peter's  denials  of  Christ  after  his  condemnation, 
and  the  insults  consequent  upon  it.  It  is  plain  that  they  happened  while  the  High 
Priest  and  council  were  sitting  in  judgment.  But  instances  of  recurring  in  this  man- 
ner to  what  had  been  omitted  in  its  proper  place  are  common  in  the  Gospels  ;  and  in 
this  place  the  thread  of  the  narration  is  preserved  unbroken. 

It  having  been  expressly  mentioned  by  each  Evangelist,  that  Peter  would  thrice  deny 
Jesus,  we  may  conclude  that  each  has  related  the  three  denials  which  Jesus  foretold. 

Peter's  first  denial.  Peter  was  without,  or  beneath,  in  the  hall  of  Caiaphas's  house. 
Dr.  Scott,  on  Matth.  xxvi.  3,  observes  that  aule  signifies  an  house,  (Luke  xi.  21,)  and 
that  emphatically  it  signifies  the  king's  house,  or  palace.  But  in  Luke  xxii.  55,  it 
seems  to  signify  a  spacious  apartment,  probably  the  High  Priest's  judgment-hall.  It 
was  the  place  in  which  Jesus  stood  before  the  High  Priest,  (Luke  xxii.  61,)  and  had 
an  atrium  or  vestibulum  at  its  entrance.  This  was  an  unfit  place  for  the  tribunal  of 
the  High  Priest  at  such  an  hour,  (John  xviii.  18.)  Sir  John  Chardin  says,  "  In  the 
lower  Asia  the  day  is  always  hot  ;  and  in  the  height  of  summer  the  nights  are  as  cold 
as  at  Paris  in  the  month  of  March."  It  remains  therefore  that  we  understand  it  of  a 
spacious  chamber,  such  as  Shaw  mentions,  Travels,  4to.  p.  207,  8. 

Peter  was  not  in  the  higher  part,  where  Jesus  stood  before  the  High  Priest ;  but 
without  that  division  of  the  hall,  and  in  the  lotcer  part,  with  the  servants  and  officers. 
The  damsel,  who  kept  the  door,  had  entered  into  the  hall  when  she  charged  Peter. 

Peter's  second  denial.    Peter,  having  once  denied  Jesus,  naturally  retired  from  the 


SEC.  144,  145.] 


THE    GOSPELS. 


465 


INTRODUCING  THE  SIXTH  DAY  OF  THE  WEEK.)     Jerusalem. 


JOHN. 
CH.  XVIII.   13-18,  25-27. 
27  Peter  then   denied   again  : 


LUKE. 

CH.  XXII.    54-02. 

60  And  Peter  said,  Man,  I  know 
not  what  thou   sayest.     And   imme-  immediately  the  cock  crew, 
diately,  while  he  yet  spake,  the  cock 
crew. 

61  And  the  Lord  turned,  and 
looked  upon  Peter.  And  Peter  re- 
membered the  word  of  the  Lord,  how 
he  had  said  unto  him,  Before  the  cock 
crow,  thou  shalt  deny  me  thrice. 

62  And  Peter  went  out  and  wept 
bitterly. 


and 


Christ,  etc.      (morning  of  the  sixth  day  of  the  week.)     Jerusalem. 


cH.  XXII.    63-71. 

66  And  as  soon  as  it  was  day,  the 

elders   of  the  people,   and   the  chief 

priests,  and  the  scribes,  came  together, 

and  led  him  into  their  council,  saying, 


CH.  xviii.    19-24. 


place  where  his  accuser  was,  to  the  vestibule  of  the  hall,  (Matth.  xxvi.  71)  ;  and  it 
was  the  time  of  the  first  cock-crowing,  or  soon  after  midnight.  After  remaining  here 
a  short  time,  perhaps  near  an  hour,  another  damsel  sees  him,  and  says  to  those  who 
were  standing  by  in  the  vestibule,  that  he  was  one  of  them.  Peter,  to  avoid  this 
charge,  withdraws  into  the  hall,  and  stands  and  warms  himself,  (John  xviii.  25.)  The 
damsel,  and  those  to  whom  she  had  spoken,  follow  him  ;  the  communication  between 
the  places  being  immediate.  Here  a  inan  enforces  the  charge  of  the  damsel,  accord- 
ing to  Luke  ;  and  others  urge  it,  according  to  John,  (though  by  him  the  plural  may  be 
used  for  the  singular,)  and  Peter  denies  Jesus  vehemently. 

Peter^s  third  denial.  Peter  was  now  in  the  hall.  Observe  Matth.  xxvi.  75,  and 
Luke  xxii.  62.  He  was  also  within  sight  of  Jesus,  though  at  such  a  distance  from 
him  that  Jesus  could  know  what  passed  only  in  a  supernatural  way.  About  an  hour 
after  his  second  denial,  those  who  stood  by  founded  a  charge  against  him  on  his  being 
a  Galilean,- which,  Luke  says,  one  in  particular  strongly  affirmed,  (though  here  Mat- 
thew and  Mark  may  use  the  plural  for  the  singular,)  and  which,  according  to  John, 
was  supported  by  one  of  Malchus's  relations.  This  occasioned  a  more  vehement  de- 
nial than  before  ;  and  immediately  the  cock  crew  the  second  time.  The  first  denial 
may  have  been  between  our  twelve  and  one  ;  and  the  second  between  our  two  and 
three.  We  must  further  observe,  that  Matth.  xxvi.  57,  lays  the  scene  of  Peter's  denials 
in  the  house  of  Caiaphas  ;  whereas  the  transactions  of  John  xviii.  15-23  seem  to 
have  passed  in  the  house  of  Annas.  But  John  xviii.  24  is  here  transposed  to  its  regu- 
lar place,  with  Le  Clerc.     Newcome. 


Luke  xxii.  60,  Man,  I  knoxc  not.]  The  seeming  contradiction  between  Luke,  who 
relates  that  it  was  a  man  who  charged  Peter  with  being  a  follower  of  Jesus,  and  Mat- 
thew and  Mark  who  state  that  he  was  accused  by  a  maid,  is  reconciled  by  attending  to 
the  narrative  of  John,  (xviii.  25,)  who  writes,  "  They  said."  Whence  it  appears  that 
there  were  several  who  spake  on  this  occasion,  and  that  each  Evangelist  refers  to  the 
accusation  which  made  the  deepest  impression  on  his  own  mind.  See  Michaelis 
and  Bp.  Middleton,  cited  in  4  Horne's  Introd.  p.  258,  note  1. 


HAHMONY   OF 


[part    VIII. 


^  145.  Jesus  before  Caiaphas.     He  declares  himself  to  be  the 


MATTHEW. 
CH.  XXVI.    59-68. 

62  And  the  high  priest  arose,  and 
said  unto  him,  Answerest  thou  no- 
thing- ?  what  is  it  which  these  witness 
against  thee? 

63  But  Jesus  held  his  peace.  And 
the  high  priest  answered  and  said 
unto  him,  I  adjure  thee  by  the  living 
God,  that  thou  tell  us  whether  thou 
be  the  Christ,  the  Son  of  God. 

64  Jesus  saith  unto  him,  Thou  hast 
said :  nevertheless,  I  say  unto  you, 
Hereafter  shall  ye  see  the  Son  of  man 
sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

65  Then  the  high  priest  rent  his 
clothes,  saying,  He  hath  spoken  blas- 
phemy ;  what  further  need  have  we  of 
witnesses?  behold,  now  ye  have  heard 
his  blasphemy. 

66  What  think  ye  1  They  answered 
and  said,  He  is  guilty  of  death. 

67  Then  did  they  spit  in  his  face, 
and  buffeted  him;  and  others  smote 
him  with  the  palms  of  their  hands, 

68  Saying,  Prophesy  unto  us,  thou 
Christ,  Who  is  he  that  smote  thee? 


MARK. 

CH.  XIV.     55-65. 

00  And  the  high  priest  stood  up  in 

the  midst,  and  asked  Jesus,  saying, 

Answerest  thou  nothing?  what  is  it 

which  these  witness  against  thee  ? 

61  But  he  held  his  peace,  and  an- 
swered nothing.  Again  the  high 
priest  asked  him,  and  said  unto  him, 
Art  thou  the  Christ,  the  Son  of  the 
Blessed  ? 

62  And  Jesus  said,  I  am  :  and  ye 
shall  see  the  Son  of  man  sitting  on 
the  right  hand  of  power,  and  coming 
in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent  his 
clothes,  and  saith.  What  need  we  any 
further  witnesses  ? 

64  Ye  have  heard  the  blasphemy  : 
what  think  ye  ?  And  they  all  con- 
demned him  to  be  guilty  of  death. 

65  And  some  began  to  spit  on  him, 
and  to  cover  his  face,  and  to  buffet 
him,  and  to  say  unto  him.  Prophesy  : 
and  the  servants  did  strike  him  with 
the  palms  of  their  hands. 


^  146.  The  Sanhedrim  lead  Jesus  away  to  Pilate. 


CH.  xxvii.     1,2,  11-14. 

When  the  morning  was  come,  all 
the  chief  priests  and  elders  of  the  peo- 
ple took  counsel  against  Jesus  to  put 
him  to  death. 

2  And  when  they  had  bound  him, 
they  led  him  away,  and  delivered  him 
to  Pontius  Pilate  the  governor. 


CH.  XV.  1-5. 
And  straightway  in  the  morning 
the  chief  priests  held  a  consultation 
with  the  elders  and  scribes,  and  the 
whole  council,  and  bound  Jesus,  and 
carried  him  away,  and  delivered  him 
to  Pilate. 


Matth.  xxvi.  68,  Prophesy  unto  us.]  Matthew  alone  states  this  fact ;  and  he  states? 
nothing  in  explanation  of  it.  The  other  Evangelists  add  another  fact,  which  shows^ 
that  the  Jews  were  quite  consistent  in  asking  him  to  designate  who  struck  him, ' 
namely,  that  they  had  previously  "  blindfdded  him."    Now  these  omissions  of  partic- 


SEC.  145,  146.] 


THE    GOSPELS. 


467 


Christ,     (morning  of  the  sixth  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XXII.    63-71. 

67  Art  thou  the  Christ?-  tell  us. 
And  he  said  unto  them,  If  I  tell  you, 
ye  will  not  believe. 

68  And  if  I  also  ask  you,  ye  will 
not  answer  me,  nor  let  me  go. 

69  Hereafter  shall  the  Son  of  man 
sit  on  the  right  hand  of  the  power  of 
God. 

70  Then  said  they  all,  Art  thou 
then  the  Son  of  God  ?  And  he  said 
unto  them,  Ye  say  that  I  am. 


71  And  they  said,  What  need  we 
any  further  witness  ?  for  we  ourselves 
have  heard  of  his  own  mouth. 

63  And  the  men  that  held  Jesus, 
mocked  him,  and  smote  him. 

64  And  when  they  had  blindfolded 
him,  they  struck  him  on  the  face,  and 
asked  him,  saying,  Prophesy,  who  is 
it  that  smote  thee  I 

65  And  many  other  things  blasphe- 
mously spake  they  against  him. 


JOHN. 
CH.  XVIII.    19-24. 

19  The  high  priest  then  asked  Jesus 
of  his  disciples,  and  of  his  doctrine. 

20  Jesus  answered  him,  I  spake 
openly  to  the  world  ;  I  ever  taught 
in  the  synagogue,  and  in  the  temple, 
whither  the  Jews  always  resort ;  and 
in  secret  have  I  said  nothing. 

21  Why  askest  thou  me?  ask  them 
which   heard   me,   what   I  have  said 


unto  them 
I  said. 


behold,  they  know  what 


22  And  when  he  had  thus  spoken, 
one  of  the  officers  which  stood  by, 
struck  Jesus  with  the  palm  of  his 
hand,  saying,  Answerest  thou  the 
high  priest  so  ? 

23  Jesus  answered  him.  If  I  have 
spoken  evil,  bear  witness  of  the  evil ; 
but  if  well,  why  smitest  thou  me? 

24  (Now  Annas  had  sent  him  bound 
unto  Caiaphas  the  high  priest. ) 


(sixth  DA.Y  OF  THE  WEEK.)     Jerusalem. 


CH.  XXIII.     1-5. 

And  the  whole  multitude  of  them 
arose,  and  led  him  unto  Pilate. 

2  And  they  began  to  accuse  him, 
saying,  We  found  this  fellow  pervert- 
ing the  nation,  and  forbidding  to  give 
tribute  to  Cesar,  saying.  That  he  him- 
self is  Christ,  a  King. 


CH.  XVIII.    28-38. 

28  Then  led  they  Jesus  from  Caia- 
phas unto  the  hall  of  judgment :  and 
it  was  early ;  and  they  themselves 
went  not  into  the  judgment-hall,  lest 
they  should  be  defiled  ;  but  that  they 
might  eat  the  passover. 

29  Pilate  then  went  out  unto  them, 
and  said,  What  accusation  bring  ye 
against  this  man  ? 

30  They  answered  and  said  unto 
him.  If  he  were  not  a  malefactor,  we 
would  not  have  deUvered  him  up  unto 
thee. 

31  Then  said  Pilate  unto  them, 
Take  ye  him,  and  judge  him  accord- 
ing to  your  liw.  The  Jews  therefore 
said  unto  him,  It  is  not  lawful  for  us 
to  put  any  man  to  death  : 


ulars  are  characteristic  of  one  to  whom  it  never  occurs  that  they  are  wanted  to  make 
his  statement  credible,  but  who,  conscious  of  bis  own  integrity,  states  his  facts  and 
leaves  them  to  their  fate  ;  and  they  cannot  fairly  be  accounted  for,  upon  any  other 
supposition  than  the  truth  of  the  narrative.    Blunt,  Veracity,  &c.,  sect.  i.  10. 


468 


HARMONY    OF 


[part  viir. 


^146.  The  Sanhedrim  lead  Jesus  away  to  Pilate. 


MATTHEW. 
CH.  XXVII.  1,  2,  11-14. 


11  And  Jesus  stood  before  the 
governor :  and  the  governor  asked 
him,  saying,  Art  thou  the  King  of  the 
Jews  ?  And  Jesiis  said  unto  him, 
Thou  sayest. 

12  And  when  he  was  accused  of 
the  chief  priests  and  elders,  he  an- 
swered nothing. 

13  Then  saith  Pilate  unto  him, 
Hearest  thou  not  how  many  things  they 
witness  against  thee  ? 

14  And  he  answered  him  to  never 
a  word ;  insomuch  that  the  governor 
marvelled  greatly. 


MARK. 

CH.  XV.     1-5. 


2  And  Pilate  asked  him,  Art  thou 
the  King  of  the  Jews  1  And  he  an- 
swering, said  unto  him,  Thou  sayest  it. 


3  And  the  chief  priests  accused 
him  of  many  things  :  but  he  answered 
nothing. 

4  And  Pilate  asked  him  again  say- 
ing, Answerest  thou  nothing  1  behold 
how  many  things  they  witness  against 
thee. 

5  But  Jesus  yet  answered  nothing  : 
so  that  Pilate  marvelled. 


^  147.  Jesus  before  Herod. 


John  xviii.  36,  then  would  my  servants  Jig-hL]  Jesus  seems  here  almost  to  have 
challenged  inquiry  into  the  assault  so  lately  committed  by  Peter  upon  the  servant  of 
the  high  priest. .  St.  Luke,  however,  states  a  fact  which  accounts  for  their  not  makmg 
such  inquiry,  ch.  xxii.  51.    He  touched  his  ear  and  healed  him.    An  inquiry  into  the 


SEC.  146,  147.] 


THE    GOSPELS. 


469 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 

CH.  XXIII.    1-5. 


3  And  Pilate   asked  him,   saying, 
Art  thou  the  King  of  the  Jews  ?    And 


he    answered 
sayest  it. 


him    and  said.    Thou 


4  Then  said  Pilate  to  the  chief 
priests,  and  to  the  people,  I  find  no 
fault  in  this  man. 

5  And  they  were  the  more  fierce, 
saying.  He  stirreth  up  the  people, 
teaching  throughout  all  Jewry,  begin- 
ning from  Galilee  to  this  place. 


JOHN. 

CH.  XVIII.  28-38. 

32  That  the  saying  of  Jesus  might 
be  fulfilled,  which  he  spake,  signify- 
ing what  death  he  should  die. 

33  Then  Pilate  entered  into  the 
judgment-hall  again,  and  called  Jesus, 
and  said  unto  him.  Art  thou  the  King 
of  the  Jews  ? 

34  Jesus  answered  him,  Sayest 
thou  this  thing  of  thyself,  or  did  others 
tell  it  thee  of  me  1 

35  Pilate  answered.  Am  I  a  Jew  ? 
Thine  own  nation,  and  the  chief 
priests,  have  delivered  thee  unto  me. 
What  hast  thou  done  ? 

36  Jesus  answered,  My  kingdom  is 
not  of  this  world  :  if  my  kingdom  were 
of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to 
the  Jews  :  but  now  is  my  kingdom 
not  from  hence. 

37  Pilate  therefore  said  unto  him, 
Art  thou  a  king  then  1  Jesus  answered, 
Thou  sayest  that  I  am  a  king.  To 
this  end  was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I 
should  bear  witness  unto  the  truth. 
Every  one  that  is  of  the  truth,  heareth 
my  voice. 

38  Pilate  saith  unto  him,  What  is 
truth  ?  And  when  he  had  said  this, 
he  went  out  again  unto  the  Jews,  and 
saith  unto  them,  I  find  in  him  no  fault 
at  all. 


(sixth  day  of  the  week.)     Jerusalem. 


CH.  xxiii.    6-12. 

6  When  Pilate  heard  of  Galilee, 
he  asked  whether  the  man  were  a 
Galilean. 

7  And  as  soon  as  he  knew  that  he 
belonged  unto  Herod's  jurisdiction,  he 
sent  him  to  Herod,  who  himself  was 
also  at  Jerusalem  at  that  time. 

8  And  when  Herod  saw  Jesus, 
he  was  exceeding  glad :  for  he  was 
desirous  to  see  him  of  a  long  season, 


truth  would  have  frustrated  the  malicious  purpose  of  the  enemies  of  Jesus,  by  proving 
his  own  compassionate  nature,  his  submission  to  the  laws,  and  his  miraculous  powers. 
Blunt,  Veracity,  &c.,  sect.  i.  19. 

31 


470 


HARMONY   OF 


[part   VIII. 


^  147.  Jesus  before  Herod. 


MATTHEW. 


MARK. 


^  148.  Pilate  seeks  to  release  Jesus.     The  Jews  demand 


CH.  XXVII.  15-26. 

15  Now  at  that  feast,  the  governor 
was  wont  to  release  unto  the  people  a 
prisoner,  whom  they  would. 

16  And  they  had  then  a  notable 
prisoner,  called  Barabbas. 


17  Therefore,  when  they  were  gath- 
ered together,  Pilate  said  unto  them. 
Whom  will  ye  that  I  release  unto  you? 
Barabbas,  or  Jesus,  which  is  called 
Christ? 

18  (For  he  knew  that  for  envy  they 
had  delivered  him.) 

19  When  he  was  set  down  on  the 
judgment-seat,  his  wife  sent  unto  him, 
saying,  Have  thou  nothing  to  do  with 
that  just  man  :  for  I  have  suffered 
many  things  this  day  in  a  dream, 
because  of  him. 

20  But  the  chief  priests  and  elders 
persuaded  the  multitude  that  they 
should  ask  Barabbas,  and  destroy 
Jesus. 

21  The  governor  answered  and  said 
unto  them.  Whether  of  the  twain  will 
ye  that  I  release  unto  you  ?  They  said, 
Barabbas. 

22  Pilate  saith  unto  them.  What 
shall  I  do  then  with  Jesus,  which  is 
called  Christ?  They  2^  say  unto  him. 
Let  him  be  crucified. 


CH.  XV.   6-  15. 

6  Now  at  that  feast  he  released 
unto  them  one  prisoner,  whomsoever 
they  desired. 

7  And  there  was  one  named  Barab- 
bas, which  lay  bound  with  them  that 
had  made  insurrection  with  him,  who 
had  committed  murder  in  the  insur- 
rection. 

8  And  the  multitude  crying  aloud, 
began  to  desire  him  to  do  as  he  had 
ever  done  unto  them. 

9  But  Pilate  answered  them,  saying. 
Will  ye  that  I  release  unto  you  the 
King  of  the  Jews  ? 

10  (For  he  knew  that  the  chief 
priests  had  delivered  him  for  envy.) 


11  But  the  chief  priests  moved  the 
people  that  he  should  rather  release 
Barabbas  unto  them. 

12  And  Pilate  answered,  and  said 
again  unto  them.  What  will  ye  then 
that  I  shall  do  unto  him  whom  ye  call 
the  King  of  the  Jev/s  ? 


13  And  they  cried  out  again,  Cru-    j 
cify  him. 


I 


SEC.  147,  148.] 


THE    GOSPELS. 


471 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 

CH.  XXIII.    6-12. 

because  he  had  heard  many  things  of 

him  ;  and  he  hoped  to  have  seen  some 

miracle  done  by  him. 

9  Then  he  questioned  with  him  in 
many  words  ;  but  he  answered  him 
nothing. 

10  And  the  chief  priests  and  scribes 
stood  and  vehemently  accused  him. 

11  And  Herod  with  his  men  of  war 
set  him  at  nought,  and  mocked  him, 
and  arrayed  him  in  a  gorgeous  robe, 
and  sent  him  again  to  Pilate. 

12  And  the  same  day  Pilate  and 
Herod  were  made  friends  together  ; 
for  before  they  were  at  enmity  be- 
tween themselves. 


JOHN. 


Barabbas.     (sixth  day  of  the  week.)     Jerusalem. 


CH.  xxiii.     13-25. 

13  And  Pilate,  when  he  had  called 
together  the  chief  priests,  and  the 
rulers,  and  the  people, 

14  Said  unto  them.  Ye  have  brought 
this  man  unto  me,  as  one  that  per- 
verteth  the  people :  and  behold,  I, 
having  examined  him  before  you,  have 
found  no  fault  in  this  man,  touching 
those  things  whereof  ye  accuse  him ; 

15  No,  nor  yet  Herod  :  for  I  sent 
you  to  him ;  and  lo,  nothing  worthy 
of  death  is  done  unto  him  : 

16  I  will  therefore  chastise  him,  and 
release  him. 

17  (For  of  necessity  he  must  release 
one  unto  them  at  the  feast.) 


18  And  they  cried  out  all  at  once, 
saying.  Away  with  this  man,  and  re- 
lease unto  us  Barabbas  : 

19  (Who,  for  a  certain  sedition 
made  in  the  city,  and  for  murder,  was 
cast  into  prison.) 

20  Pilate  therefore,  willing  to  re- 
lease Jesus,  spake  again  to  them. 


21  But  they  cried,  saying,  Crucify 
him,  crucify  him. 


CH.  xvni.   39,  40. 


39  But  ye  have  a  custom  that  I 
should  release  unto  you  one  at  the 
passover  :  will  ye  therefore,  that  I  re- 
lease unto  you  the  King  of  the  Jews  ? 


40  Then  cried  they  all  again,  saying, 
Not  this  man,  but  Barabbas.  Now 
Barabbas  was  a  robber. 


472 


HARMONY    OF 


[part    VIII. 


^  148.  Pilate  seeks  to  release  Jesus.     The  Jews  demand 


MATTHEW. 
CH.  XXVII.  15-26. 

23  And  the  governor  said,  Why ! 
what  evil  hath  he  done?  But  they 
cried  ont  the  more,  saying,  Let  him 
be  crucified. 

24  When  Pilate  saw  that  he  could 
prevail  nothing,  but  that  rather  a  tu- 
mult was  made,  he  took  water,  and 
washed  Ms  hands  before  the  multitude, 
saying,  I  am  innocent  of  the  blood  of 
this  just  person  :  see  ye  to  it. 

25  Then  answered  all  the  people, 
and  said.  His  blood  be  on  us,  and  on 
our  children. 

26  Then  released  he  Barabbas  unto 
them  : 


MARK. 

CH.  XV.  6-  15. 

14    Then   Pilate  said  unto  them, 

Why,  what  evil  hath  he  done  ?    And 

they  cried  out  the  more  exceedingly. 

Crucify  him. 


15  And  so  Pilate,  willing  to  content 
the  people,  released  Barabbas  unto 
them. 


§  149.  Pilate  delivers  up  Jesus  to  death.     He  is  scourged 


CH.  xxvir.     26-30. 

26  And  when  he  had  scourged 
Jesus,  he  delivered  him  to  be  cru- 
cified. 

27  Then  the  soldiers  of  the  gover- 
nor took  Jesus  into  the  common  hall, 
and  gathered  unto  him  the  whole  band 
of  soldiers. 

28  And  they  stripped  him,  and  put 
on  him  a  scarlet  robe. 

29  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon  his 
head,  and  a  reed  in  his  right  hand : 
and  they  bowed  the  knee  before  him, 
and  mocked  him,  saying,  Hail,  King 
of  the  Jews ! 

30  And  they  spit  upon  him,  and 
took  the  reed,  and  smote  him  on  the 
head. 


CH.  XV.     15-19. 

15  And  delivered  Jesus,  when 
he  had  scourged  him,  to  be  crucified. 

16  And  the  soldiers  led  him  away 
into  the  hall,  called  Pretorium ;  and 
they  call  together  the  whole  band ; 

17  And  they  clothed  him  with  pur- 
ple, and  platted  a  crown  of  thorns, 
and  put  it  about  his  head, 


18  And  began  to  salute  him,  Hail, 
King  of  the  Jews ! 

19  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  upon 
him,  and  bowing  their  knees,  wor- 
shipped him. 


«5>  150.  Pilate  again  seeks  to  release  Jesus. 


Luke  xxiii.  2\,gave  sentence.']    The  accuracy  of  Luke,  as  a  man  of  education,  is 
observable  in  this  statement  of  the  formal  judgment  pronounced  by  Pilate,  which  is 


SEC.  148,  149,  150.] 


THE   GOSPELS. 


473 


Barabbas.     (sixth  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XXIII.   13-25. 

22  And  he  said  unto  them  the  third 
time,  Why,  what  evil  hath  he  done? 
I  have  found  no  cause  of  death  in 
him ;  I  will  therefore  chastise  him, 
and  let  him  go. 

23  And  they  were  instant  with  loud 
voices,  requiring  that  he  might  be  cru- 
cified :  and  the  voices  of  them,  and  of 
the  chief  priests  prevailed. 

24  And  Pilate  gave  sentence  that  it 
should  be  as  they  required. 

25  And  he  released  unto  them  him 
that  for  sedition  and  murder  was  cast 
into  prison,  whom  they  had  desired  ; 
but  he  delivered  Jesus  to  their  will. 


JOHN. 


and  mocked.     Jerusalem. 


CH.  XIX.    1-3. 

Then  Pilate  therefore  took  Jesus, 
and  scourged  him. 


2  And  the  soldiers  platted  a  crown 
of  thorns,  and  put  it  on  his  head,  and 
they  put  on  him  a  purple  robe, 


3  And  said.  Hail,  King  of  the 
Jews !  and  they  smote  him  with  their 
hands. 


(sixth  day  of  the  week.)     Jerusalem. 


CH.  xix.    4-  16. 

4  Pilate  therefore  went  forth  again, 
and  saith  unto  them.  Behold,  I  bring 
him  forth  to  you,  that  ye  may  know 
that  I  find  no  fault  in  him. 

5  Then  came  Jesus  forth,  wearing 
the  crown  of  thorns,  and  the  purple 
robe.  And  Pilate  saith  unto  them, 
Behold  the  man  ! 

6  When  the  chief  priests  therefore 


only  implied  in  the  narratives  of  the  other  Evangelists.    For  an  account  of  the  two 
trials  of  Jesus,  see  Appendix,  No.  IV. 


474 


HARMONY    OF 


[part  VIII. 


"5>  150.  Pilate  again  seeks  to  release  Jesus. 


MATTHEW. 


1 


MARK. 


John  xix  14,  sixth  fiour.]     The  apparent  contradiction  between  John  and   Mark, 
(ch.  XV.  25,)  who  mentions  the  third  hour,  is  reconciled  by  Dr.  Campbell,  in  a  critical 


SEC.  150.] 


THE    GOSPELS. 


475 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 
CH.  XIX.  4-16. 
and  officers  saw  him,  they  cried  out, 
saying-,  Crucify  him,  crucify  him. 
Pilate  saith  unto  them.  Take  ye  him, 
and  crucify  him  :  for  I  find  no  fault  in 
him. 

7  The  Jews  answered  him,  We 
have  a  law,  and  by  our  law  he  ought 
to  die,  because  he  made  himself  the 
Son  of  God. 

8  When  Pilate  therefore  heard  that 
saying,  he  was  the  more  afraid  ; 

9  And  went  again  into  the  judgment- 
hall,  and  saith  unto  Jesus,  Whence 
art  thou?  But  Jesus  gave  him  no 
answer. 

10  Then  saith  Pilate  unto  him, 
Speakest  thou  not  unto  me  ?  knowest 
thou  not,  that  I  have  power  to  cru- 
cify thee,  and  have  power  to  release 
thee? 

11  Jesus  answered.  Thou  couldest 
have  no  power  ai  all  against  me,  ex- 
cept it  were  given  thee  from  above  : 
therefore  he  that  delivered  me  unto 
thee  hath  the  greater  sin. 

12  And  from  thenceforth  Pilate 
sought  to  release  him  :  but  the  Jews 
cried  out,  saying.  If  thou  let  this 
man  go,  thou  art  not  Cesar's  friend. 
Whosoever  maketh  himself  a  king, 
speaketh  against  Cesar. 

13  When  Pilate  therefore  heard 
that  saying,  he  brought  Jesus  forth, 
and  sat  down  in  the  judgment-seat,  in 
a  place  that  is  called  the  Pavement, 
but  in  the  Hebrew,  Gabbatha. 

14  And  it  was  the  preparation  of 
the  passover,  and  about  the  sixth 
hour :  and  he  saith  unto  the  Jews, 
Behold  your  King  ! 

15  But  they  cried  out.  Away  with 
him,  away  with  him,  crucify  him. 
Pilate  saith  unto  them.  Shall  I  cru- 
cify your  King?  The  chief  priests 
answered.  We  have  no  king  but 
Cesar. 

16  Then  delivered  he  him  therefore 
unto  them  to  be  crucified. 


note  upon  the  force  of  the  expressions  in  the  original,  which  he  interprets  as  equiva- 
lent to  saying,  in  the  one  case,  that  it  was  past  three,  and  in  the  other,  that  it  was 
towards  six.    See  Campbell,  in  loc. 


476 


HARMONY    OF 


[part  Vlll. 


^151.  Judas  repents,  and  hangs  himself. 


MATTHEW. 

CH.  XXVII,    3-10. 

3  Then  Judas,  which  had  betrayed 
him,  when  he  saw  that  he  was  con- 
demned, repented  himself,  and  brought 
again  the  thirty  pieces  of  silver  to  the 
chief  priests  and  elders, 

4  Saying,  I  have  sinned  in  that  I 
have  betrayed  the  innocent  blood. 
And  they  said,  What  is  that  to  us? 
see  thou  to  that. 

5  And  he  cast  down  the  pieces  of 
silver  in  the  temple,  and  departed,  and 
went  and  hanged  himself. 

6  And  the  chief  priests  took  the 
silver  pieces,  and  said.  It  is  not  lawful 
for  to  put  them  into  the  treasury,  be- 
cause it  is  the  price  of  blood. 

7  And  they  took  counsel,  and 
bought  with  them  the  potter's  field,  to 
bury  strangers  in. 

8  Wherefore  that  field  was  called, 
The  field  of  blood,  unto  this  day. 

9  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet, 
saying,  And  they  took  the  thirty 
pieces  of  silver,  the  price  of  him  that 
was  valued,  whom  they  of  the  child- 
ren of  Israel  did  value ; 

10  And  gave  them  for  the  potter's 
field,  as  the  Lord  appointed  me.'^ 


MARK. 


^152.  Jesus  is  led  away  to  be  crucified. 


CH.  XXVII.  31-34. 

31  And  after  that  they  had  mocked 
him,  they  took  the  robe  oflf  from  him, 
and  put  his  own  raiment  on  him,  and 
led  him  away  to  crucify  him. 

32  And  as  they  came  out,  they 
found  a  man  of  Cyrene,  Simon  by 
name :  him  they  compelled  to  bear 
his  cross. 


CH.  XV.   20-23. 

20  And  when  they  had  mocked  him, 
they  took  ofi'the  purple  from  him,  and 
put  his  own  clothes  on  him,  and  led 
him  out  to  crucify  him. 

21  And  they  compel  one  Simon  a 
Cyrenian,  who  passed  by,  coming  out 
of  the  country,  the  father  of  Alexander 
and  Rufus,  to  bear  his  cross. 


a  Zech.  xi.  12,  seq.    Jer.  xxxii.  6,  seq. 


Matth.  xxvii.  9,  Jeremy.]  The  passage  here  quoted  is  found  in  the  prophecy  of 
Zechariah,  and  not  in  Jeremiah.  Dr.  Lightfoot  says,  that  anciently  among  the  Jews 
the  Old  Testament  was  divided  into  three  parts.  The  first,  beginning  with  the  law, 
was  called  The  Law.  The  second,  beginning  with  Psalms,  was  called  The  Psalms. 
The  third,  beginning  with  the  prophecy  of  Jeremiah,  which  anciently  stood  first,  was 
called  Jeremiah,  under  which  name  all  quotations  from  the  prophets  were  made.  See 
A.  Clarke,  in  loc.  Jennings,  Jewish  Antiq.  pp.  594,  595.  Others  account  for  the 
apparent  error  in  Matthew's  quotation,  by  supposing  that  he  omitted  the  name  of  the 
prophet,  as  he  frequently  did  in  his  citations  of  scripture,  and  that  the  name  of  Jere- 
miah was  inserted  by  a  subsequent  copyist.     1  Hobne's  Introd.  p.  582, 


SEC.  151,  152.] 


THE    GOSPELS. 


477 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 


(sixth  day  of  the  week.)     Jerusalem. 


CH.  XXIII.   26-33. 


26  And  as  they  led  him  away,  they 
laid  hold  upon  one  Simon  a  Cyrenian, 
coming  out  of  the  country,  and  on  him 
they  laid  the  cross,  that  he  might  bear 
it  after  Jesus. 

27  And  there  followed  him  a  great 
company  of  people,   and  of  women, 


CH.  XIX.    16-17. 


16  And 

they  took  Jesus,  and  led  him  away. 


17  And  he  bearing  his  cross 


Mark  xv.  21,  and  Rufus.]  Clement  of  Alexandria  and  Jerome  both  relate  that 
Mark  wrote  this  Gospel  at  Borne,  and  we  find  in  Romans  xiv.  13,  that  a  disciple 
named  Rufus,  of  considerable  note,  resided  in  that  city.  Admitting  that  both  Mark 
and  Paul  speak  of  the  same  person,  which  is  highly  probable,  as  they  refer  to  the  same 
period  of  time  and  to  a  disciple  of  distinction,  there  is  an  evident  consciousness  of  ve- 
racity in  the  Evangelist,  in  making  this  reference  to  Rufus,  then  living  among  them, 
since  he  could  not  but  have  known  the  particulars  of  the  crucifixion,  in  which  his  own 
father  was  so  intimately  concerned.  Blunt's  Veracity,  &c.,  sect.  i.  14.  See  also 
Edsebius,  lib.  2,  ch.  15. 


478 


HARMONY    OF 


[part   VIII. 


^152.  Jesus  is  led  away  to  be  crucified. 


MATTHEW. 
OH.  XXVII.  31-34. 


33  And  when  they  were  come  unto 
a  place  called  Golgotha,  that  is  to  say, 
A  place  of  a  skull, 

34  They  gave  him  vinegar  to  drink, 
mingled  with  gall :  and  when  he  had 
tasted  thereof,  he  would  not  drink. 


MARK. 
CH.  XV.   20-23. 


22  And  they  bring  him  unto  the 
place  Golgotha,  which  is,  being  in- 
terpreted. The  place  of  a  skull. 

23  And  they  gave  him  to  drink, 
wine  mingled  with  myrrh  :  but  he 
received  it  not. 


§  153.  The  Crucifixion. 


CH.  XXVII.  35-38. 

35  And  they  crucified  him,  and 
parted  his  garments,  casting  lots : 
that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet ;  They  parted 
my  garments  among  them,  and  upon 
my  vesture  did  they  cast  lots.* 

36  And  sitting  down,  they  watched 
him  there  : 

37  And  set  up  over  his  head  his 
accusation  written,  THIS  IS  JESUS 
THE  KING  OF  THE  JEWS. 


CH.  XV.   24-28. 

24  And  when  they  had  crucified 
him,  they  parted  his  garments,  cast- 
ing lots  upon  them,  what  every  man 
should  take. 

25  And  it  was  the  third  hour,  and 
they  crucified  him. 


26  And  the  superscription  of  his 
accusation  was  written  over,  THE 
KING  OF  THE  JEWS. 


a  Ps.  xxii.  19. 


Matth.  xxvii.  37,  his  accusation.']  As  to  the  title  itself,  the  precise  wording  may 
have  differed  in  the  different  languages  ;  and  MSS.  represent  it  differently. 

But  the  same  verbal  exactness  is  not  necessarj^  in  historians,  whose  aim  is  religious 
instruction,  as  in  recorders  of  publiq  inscriptions.  It  is  enough  that  the  Evangelists 
agree  as  to  the  main  article,  "  the  King  of  the  Jews,^'  referred  to,  John  xix.  21.  That 
their  manner  is  to  regard  the  sense,  rather  than  the  words,  appears  from  many  places. 
Compare  Matth.  iii.  17,  and  ix.  11,  and  xv.  27,  and  xvi.  6,  9,  and  xix.  18,  and  xx.  33, 
and  xxi.  9,  and  xxvi.  39,  64,  70,  and  xxviii.  5,  6,  with  the  parallel  verses  in  this  Har- 
mony.   Compare  also  John  xi.  40,  with  ver.  23,  25.    One  of  the  most  solemn  and  aw- 


SEC.  152,  153.] 


THE    GOSPELS. 


^r9 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XXIII.    26-33. 
which  also    bewailed   and    lamented 
him. 

28  But  Jesus  turning  unto  them, 
said,  Daughters  of  Jerusalem,  weep 
not  for  me,  but  weep  for  yourselves, 
and  for  your  children. 

29  For  behold,  the  days  are  coming, 
in  the  which  they  shall  say.  Blessed 
are  the  barren,  and  the  wombs  that 
never  bare,  and  the  paps  which  never 
gave  suck.^ 

30  Then  shall  they  begin  to  say  to 
the  mountains,  Fall  on  us ;  and  to  the 
hills.  Cover  us.'' 

31  For  if  they  do  these  things  in  a 
green  tree,  what  shall  be  done  in  the 
dry? 

32  And  there  were  also  two  others, 
malefactors,  led  with  him  to  be  put  to 
death. 

33  And  when  they  were  come  to 
the  place  which  is  called   Calvary, 


JOHN. 
CH.  XIX.    16-17. 


went 
forth  into  a  place  called  the  place  of  a 
skull,  which  is  called  in  the  Hebrew, 
Golgotha. 


(sixth  day  of  the  week.     Jerusalem. 


CH.  xxiii.    33,  34,  38. 

33  There  they  crucified  him, 
and  the  malefactors  ;  one  on  the  right 
hand,  and  the  other  on  the  left. 

34  Then  said  Jesus,  Father,  forgive 
them  :  for  they  know  not  what  they 
do.  And  they  parted  his  raiment,  and 
cast  lots. 

38  And  a  superscription  also  was 
written  over  him,  in  letters  of  Greek, 
and  Latin,  and  Hebrew,  THIS  IS 
THE  KING  OF  THE  JEWS. 

*  Isa.  liv.  1. 


CH.  XIX.  18-24. 
18  Where  they  crucified  him,  and 
two  other    with   him,  on  either  side 
one,  and  Jesus  in  the  midst. 


19  And  Pilate  wrote  a  title,  and  put 
it  on  the  cross.  And  the  writing  was, 
JESUS  OF  NAZARETH,  THE 
KING  OF  THE  JEWS. 


^  Hos.  X.  8. 


ful  of  our  Lord's  discourses  is,  in  some  parts,  variously  expressed.  See  Matth.  xxvi. 
28,  Mark  xiv.  24,  Luke  xxii.  20,  1  Cor.  xi.  25.  Now  as  each  of  these  writers  has, 
beyond  all  doubt,  faithfully  represented  the  meaning  of  Christ,  we  see  that  it  might  be 
truly  done  in  different  words,  or  in  a  different  form  of  the  same  words.  His  sentences 
also,  sometimes  admitted  a  difference  of  arrangement ;  for  the  order  in  which  two  sen- 
tences, or  the  several  members  of  the  same  sentence,  are  disposed  by  St.  Matthew,  is, 
in  several  places,  inverted  by  St.  Mark.  And  with  regard  to  his  actions,  though  the 
most  material  parts  of  whatever  they  were  going  to  relate  must  command  their  atten- 
tion, yet  there  was  no  such  superior  attraction  in  one  specific  number  and  order  of 


480 


HARMONY    OF 


[part  VIII. 


§153.  The  Crucifixion. 


MATTHEW. 
CH.  XXVII.   35-38. 


38  Then  were  there  two  thieves 
crucified  with  him :  one  on  the  right 
hand,  and  another  on  the  left. 


MARK. 

CH.  XV.     24-28. 


27  And  with  him  they  crucify  two 
thieves,  the  one  on  his  right  hand, 
and  the  other  on  his  left. 

28  And  the  scripture  was  fulfilled, 
which  saith.  And  he  was  numbered 
with  the  transgressors.'' 


§  154.  The  Jews  mock  at  Jesus  on  the  cross.     He  commends 


CH.  XXVII.    39-44. 

39  And  they  that  passed  by,  reviled 
him,  wagging  their  heads, 

40  And  saying,  Thou  that  destroy- 
est  the  temple,  and  buildest  ii  in 
three  days,  save  thyself.  If  thou  be 
the  Son  of  God,  come  down  from  the 
cross. 

41  Likewise  also  the  chief  priests 
mocking  him,  with  the  scribes  and 
elders,  said. 


CH.  XV.  29-32. 

29  And  they  that  passed  by ,  railed 
on  him,  wagging  their  heads,  and  say- 
ing. Ah,  thou  that  destroyest  the  tem- 
ple, and  buildest  it  in  three  days, 

30  Save  thyself,  and  come  down 
from  the  cross. 

31  Likewise  also  the  chief  priests 
mocking,  said  among  themselves  with 
the  scribes.  He  saved  others  ;  himself 
he  cannot  save. 


Isa.  liii.  12. 


secondary  circumstances,  as  could  turn  their  thoughts  absolutely  and  exclusively  to 
them.  This  is  plain  from  instances  to  the  contrary.  One  Evangelist  is  sometimes 
distinct,  while  another  is  concise  ;  and  describes  what  the  other  passes  over.  Town- 
son,  pp.  60-1. 

We  may  reasonably  suppose  St.  Matthew  to  have  cited  the  Hebrew, —  St.  John  the 
Greek,  — and  St.  Mark  the  Latin,  which  was  the  shortest,  and  without  mixture  of 
foreign  words.  St.  Mark  is  followed  by  St.  Luke  ;  only  that  he  has  brought  down 
"  THIS  IS  "  from  above,  as  having  a  common  reference  to  what  stood  under  it.    New- 


SEC.  153,  154.] 


THE    GOSPELS. 


481 


(sixth  day  of  the  week.)      Jerusalem. 


LUKE. 


JOHN. 
CH.  XIX.    18-24. 

20  This  title  then  read  many  of  the 
Jews  :  for  the  place  where  Jesus  was 
crucified  was  nigh  to  the  city  :  and  it 
was  written  in  Hebrew,  and  Greek, 
and  Latin. 

21  Then  said  the  chief  priests  of 
the  Jews  to  Pilate,  Write  not,  The 
King  of  the  Jews  ;  but  that  he  said,  I 
am  King  of  the  Jews. 

22  Pilate  answered,  What  I  have 
written,  I  have  written. 


23  Then  the  soldiers,  when  they 
had  crucified  Jesus,  took  his  garments, 
and  made  four  parts,  to  every  soldier 
a  part ;  and  also  his  coat :  now  the 
coat  was  without  seam,  woven  from 
the  top  throughout. 

24  They  said  therefore  among  them- 
selves. Let  us  not  rend  it,  but  cast  lots 
for  it  whose  it  shall  be  :  that  the  scrip- 
ture might  be  fulfilled,  which  saith. 
They  parted  my  raiment  among  them, 
and  for  my  vesture  they  did  cast  lots. 
These  things  therefore  the  soldiers 
did. 


his  mother  to  John,     (sixth  day  of  the  week.)     Jerusalem. 


en.  xxiii.  35-37,  39-43. 

35  And  the  people  stood  beholding. 
And  the  rulers  also  with  them  derided 
him,  saying.  He  saved  others ;  let 
him  save  himself,  if  he  be  Christ,,  the 
chosen  of  God. 

36  And  the  soldiers  also  mocked 
him,  coming  to  him,  and  offering  him 
vinegar, 

37  And  saying.  If  thou  be  the  King 
of  the  Jews,  save  thyself. 


John  xix.  23,  four  parts.']  We  have  here  an  incidental  allusion  to  a  practice  well 
known  at  that  time.  The  malefactor  about  to  be  crucified,  having  borne  his  own  cross 
to  the  place  of  execution,  was  stripped,  and  made  to  drink  a  stupefying  potion  ;  the 
cross  was  then  laid  on  the  ground,  the  sufierer  distended  upon  it,  and  four  soldiers, 
two  on  each  side,  were  employed  in  driving  four  large  nails  through  his  hands  and 
feet.  For  this  service  they  had  a  right  to  his  clothes,  as  a  perquisite.  See  Dr.  Har- 
wood's  Introd.,  cited  in  Horne's  Introd.,  vol  i.  pp.  94,  95. 

Luke  xxiii.  36,  vinegar. 1  Here  the  common  drink  of  the  Roman  soldiers  is  offered 
by  them  to  Jesus  on  the  cross,  while  they  are  deriding  him ;  which  is  a  different  act 
from  that  in  Matth.  xxvii.  34,  48,  as  appears  by  the  place  assigned  to  it.    Newcome. 


482 


HARMONY    OF 


[part   VIII. 


§  154.  The  Jews  mock  at  Jesus  on  the  cross.     He  commends 


MATTHEW. 
OH.  xxvii.    39-44 
42  He   saved   others ;    himself  he 


MARK. 
CH.  XV.    29-32. 
32  Let  Christ  the  King  of  Israel 


cannot  save.  If  he  be  the  King  of;  descend  now  from  the  cross,  that  we 
Israel,  let  him  now  come  down  from  may  see  and  believe.  And  they  that 
the  cross,  and  we  will  believe  him.      I  were  crucified  with  him,  reviled  him. 

43  He  trusted  in  God ;  let  him  de- 
liver him  now  if  he  will  have  hun  :  for 
he  said,  I  am  the  Son  of  God.^ 

44  The  thieves  also  which  were 
crucified  with  him,  cast  the  same  in 
his  teeth. 


^  155.  Darkness  prevails.     Christ  expires  on  the  cross. 

CH.  XXVII.  45-50.  I  CH.  XV.  33-37. 

45  Now,  from  the  sixth  hour  there  33  And  when  the  sixth  hour  was 
was  darkness  over  all  the  land  unto  come,  there  was  darkness  over  the 
the  ninth  hour.  '  whole  land,  until  the  ninth  hour. 

a  Ps.  xxii.  7,  8. 


Luke  xxiii.  39,  one  of  the  malefactors.]  What  was  true  of  only  one  of  the  malefac- 
tors, is  attributed  to  both  in  the  concise  relations  of  Matthew  and  Mark  ;  the  plural 
being  often  used  in  the  Gospels  for  the  singular.  This  the  Evangelists  themselves 
show  in  some  instances.  Compare  Mark  vii.  17,  and  Matth.  xv.  15  ;  Mark  v.  31,  and 
Luke  viii.  45  ;  Matth.  xiv.  17,  and  Mark  vl.  38,  Luke  ix.  13,  John  vi.  8,  9  ;  Matth. 
xxvi.  8,  and  Mark  xiv.  4,  John  xii.  4  ;  Matth.  xxiv,  1,  and  Mark  xiii.  1  ;  Matth. 
xxvii.  37,  and  John  xix.  19  ;  Matth,  xxvii.  48,  and  Mark  xv.  36,  John  xix.  29.  See 
also  Luke  xxii.  67.  In  the  following  places,  the  plural  is  used,  while  the  sense  shows 
that  one  is  spoken  of.  John  xi.  8,  Luke  xx.  21,  39,  and  xxiv.  5,  Matth.  xv.  1,  12.  — 
The  Evangelists,  therefore,  when  from  attention  to  brevity  they  avoid  particularizing. 


SEC.  154,  155.] 


THE    GOSPELS. 


483 


his  mother  to  John,     (sixth  day  of  the  week.)     Jerusalem. 


LUKE. 

CH.  XXIII.   35-37,  39-43. 

39    And  one  of   the    malefactors, 

which  were   hanged,  railed  on  him, 

saying,  If  thou  be  Christ,  save  thyself 

and  us. 


40  But  the  other  answering,  re- 
buked him,  saying.  Dost  not  thou  fear 
God,  seeing  thou  art  in  the  same  con- 
demnation 1 

41  And  we  indeed  justly ;  for  we 
receive  the  due  reward  of  our  deeds  : 
but  this  man  hath  done  nothing  amiss. 

42  And  he  said  unto  Jesus,  Lord, 
remember  me  when  thou  comest  into 
thy  kingdom. 

43  And  Jesus  said  unto  him.  Verily, 
I  say  unto  thee.  To-day  shalt  thou  be 
with  me  in  paradise. 


JOHN. 
CH.  XIX.    25-27. 


25  Now  there  stood  by  the  cross 
of  Jesus,  his  mother,  and  his  mother's 
sister,  Mary  the  wife  of  Cleophas,  and 
Mary  Magdalene. 

26  When  Jesus  therefore  saw  his 
mother,  and  the  disciple  standing  by 
whom  he  loved,  he  saith  unto  his 
mother,  Woman,  behold  thy  son  ! 

27  Then  saith  he  to  the  disciple, 
Behold  thy  mother  !  And  from  that 
hour  that  disciple  took  her  unto  his 
own  home. 


(sixth  day  of  the  week.)     Jerusalem. 


CH.  XXIII.    44-46. 
44    And   it   was    about    the   sixth 
hour,  and  there  was  a  darkness  over 
all  the  earth  until  the  ninth  hour. 


often  attribute  to  many  what  is  said  or  done  by  single  persons ;  nor  does  any  striking 
peculiarity  in  the  case  omitted,  lead  them  to  deviate  from  their  manner  ;  for  instance, 
the  case  of  Judas,  Matth.  xxvi.  8,  and  the  parallel  places.     Newcome. 

Luke  xxiii.  44,  over  all  the  earth.]  The  objection  urged  by  infidels,  upon  this  pas- 
sage, against  the  veracity  of  the  Evangelists,  from  the  silence  of  profane  writers  con- 
cerning so  remarkable  an  event,  is  met  and  answered  by  Bp.  Watson  in  his  Reply  to 
Gibbon,  Let.  5.  The  word  translated  earth,  in  Luke,  is  the  same  which  is  rendered 
land,  in  the  others,  and  applies  equally  to  both.  Taken  in  the  latter  sense,  it  may 
limit  the  darkness  to  Judea.  But  the  Evangelists  do  not  mention  the  degree  of  dark- 
ness ;  if  therefore  it  was  slight,  though  it  extended  over  the  whole  globe,  the  objection 
of  its  not  being  recorded  by  Pliny  or  Seneca  vanishes  at  once. 


484 


HARMONY    OF 


[part   VIII. 


^  155.  Darkness  prevails.     Christ  expires  on  the  cross 


MATTHEW. 

CH.  XXVII.    45-50. 

46  And  about  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying,  Eli, 
Eli,  lama  sabachthani  ?  that  is  to  say, 
My  God,  my  God,  why  hast  thou  for- 
saken me  ?  * 

47  Some  of  them  that  stood  there, 
when  they  heard  that,  said,  This  man 
calleth  for  Elias. 

48  And  straightway  one  of  them 
ran,  and  took  a  spunge,  and  filled  it 
with  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink. 

49  The  rest  said,  Let  be,  let  us 
see  whether  Elias  will  come  to  save 
him. 

50  Jesus,  when  he  had  cried  again 
with  a  loud  voice,  yielded  up  the 
ghost. 


MARK. 
CH.  XV.  33-37. 

34  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying,  Eloi, 
Eloi,  lama  sabachthani  ?  which  is,  be- 
ing interpreted,  My  God,  my  God, 
why  hast  thou  forsaken  me  ? 

35  And  some  of  them  that  stood 
by,  when  they  heard  it,  said,  Behold, 
he  calleth  Elias. 

36  And  one  ran  and  filled  a  spunge 
full  of  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink,  saying,  Let 
alone  ;  let  us  see  whether  Elias  will 
come  to  take  him  down. 


37  And   Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost. 


§  156.  The  vail  of  the  Temple  rent.     The  graves  opened. 


CH.  XXVII.  51-56. 

51  And  behold,  the  vail  of  the  tem- 
ple was  rent  in  twain  from  the  top  to 
the  bottom  :  and  the  earth  did  quake, 
and  the  rocks  rent ; 

52  And  the  graves  were  opened, 
and  many  bodies  of  the  saints  which 
slept,  arose, 

53  And  came  out  of  the  graves 
after  his  resurrection,  and  went  into 
the  holy  city,  and  appeared  unto 
many. 

54  Now,  when  the  centurion,  and 
they  that  were  with  him,  watching 
Jesus,  saw  the  earthquake,  and  those 
things  that  were  done,  they  feared 
greatly,  saying.  Truly  this  was  the 
Son  of  God. 

55  And  many  women  were  there 
(beholding  afar  off)  which  followed 


CH.  XV.  38-41. 

38  And  the  vail  of  the  temple  was 
rent  in  twain,  from  the  top  to  the 
bottom. 


39  And  when  the  centurion  which 
stood  over  against  him,  saw  that  he  so 
cried  out,  and  gave  up  the  ghost,  he 
said.  Truly  this  man  ivas  the  Son  of 
God. 

40  There  were  also  women  looking 
on  afar  off,  among  whom  was  Mary 


»  Ps.  xxii.  1. 


Matth.  xxvii.  48,  vinegar.']  Hil  or  Hila  was  the  old  Syriac  for  vinegar.  Hence 
one  of  the  bystanders,  hearing  our  Saviour's  exclamation  on  the  cross,  thought  he 
wanted  vinegar  to  alleviate  his  thirst,  and  straightway  filled  a  spunge.  See  Buchan- 
an's Researches,  p.  153. 

Matth.  xxvii.  49,  Elias.]  The  Jews  gave  a  literal  interpretation  to  Mai.  iv.  5,  ex- 
pecting Elijah  to  appear  in  person,  as  the  forerunner  of  the  Messiah  ;  and  hence  they, 
on  this  occasion,  sneeringly  adverted  to  the  want  of  this  testimony  to  the  mission  of 
Christ.  Jones,  Led.  147.  This  incidental  allusion  to  the  popular  opinion,  by  Mat- 
thew and  Mark,  may  be  noticed  as  additional  evidence  of  their  veracity. 


SEC.  155,  156.] 


THE    GOSPELS. 


485 


(sixth  day  of  the  week.)     Jerusalem. 


LUKE. 

CH.  XXIII.   44-46. 
45  And  the  sun  was  darkened, 


46  And  when  Jesus  had  cried  with 
a  loud  voice,  he  said,  Father,  into 
thy  hands  I  commend  my  spirit :  and 
and  having  said  thus,  he  gave  up  the 
ghost. 


JOHN. 
CH.  XIX.   28-30. 


28  After  this,  Jesus  knowing  that 
all  things  were  now  accomplished, 
that  the  scripture  might  be  fulfilled, 
saith,  I  thirst.*^ 


29  Now  there  was  set  a  vessel  full 
of  vinegar :  and  they  filled  a  sponge 
with  vinegar,  and  put  it  upon  hyssop, 
and  put  it  to  his  mouth. 

30  When .  Jesus  therefore  had  re- 
ceived the  vinegar,  he  said.  It  is 
finished  :  and  he  bowed  his  head,  and 
gave  up  the  ghost. 


The  women  at  the  cross,     (sixth  day  of  the  week.)    Jerusalem. 


CH.  XXIII.  45,  47-49. 
45  And  the  vail  of  the  tem- 

ple was  rent  in  the  midst. 


47  Now,  when  the  centurion  saw 
what  was  done,  he  glorified  God, 
saying.  Certainly  this  was  a  righteous 
man. 


48  And  all  the  people  that  came 
together  to  that  sight,  beholding  the 


a  Ps.  Ixix.  22. 


Matth.  rxvii.  55,  afar  offJ]  This  and  the  parallel  verses  are  reconciled  with  John 
xix,  25,  by  the  following  observation  in  Wall's  critical  notes,  p.  116.  "  Mary  stood 
as  yet,  (John  xix.  25,)  so  nigh  the  cross  as  to  hear  what  Christ  said.  But  at  the  time 
of  his  departure,  Matthew,  Mark  and  Luke  say,  the  women  stood  afar  off."  See  also 
Watson's  Reply  to  Gibbon,  Let.  5,  (Evangelical  Family  Library,  Vol.  xiv.  pp.  276, 
277.)  It  is  natural  to  suppose  that  our  Lord's  relations  and  friends,  mentioned  in 
John  xix.  25,  were  too  much  struck  with  commiseration  and  grief  to  remain  long 
near  the  cross;  and  that  they  would  retire  from  the  horror  of  the  concluding  scene. 
Newcome. 


486 


HARMONY    OF 


[part    VIII. 


^  156.  The  vail  of  the  Temple  rent.     The  graves  opened. 


MATTHEW. 
CH.  XXVII.  51-56. 
Jesus  from  Galilee,  ministering-  unto 
him  : 

56  Among  which  was  Mary  Mag- 
dalene, and  Mary  the  mother  of  James 
and  Joses,  and  the  mother  of  Zebe- 
dee's  children. 


MARK. 
CH.  XV.  38-41. 

Magdalene,  and  Mary  the  mother  of 
James  the  less,  and  of  Joses,  and 
Salome  ; 

41  Who  also,  when  he  was  in  Gali- 
lee, followed  him,  and  ministered  unto 
him ;  and  many  other  women  which 
came  up  with  him  unto  Jerusalem. 


^157.  The  taking  down  from  the  cross. 


CH.  XXVII.  57-61. 


57  When  the  even  was  come,  there 
came  a  rich  man  of  Arimathea,  named 
Joseph,  who  also  himself  was  Jesus' 
disciple  : 

58  He  went  to  Pilate,  and  begged 
the  body  of  Jesus.  Then  Pilate  com- 
manded the  body  to  be  delivered. 


CH.  XV.    43-47. 


42  And  now,  when  the  even  was 
come,  (because  it  was  the  prepara- 
tion, that  is,  the  day  before  the  sab- 
bath,) 

43  Joseph  of  Arimathea,  an  hon- 
ourable counsellor,  which  also  waited 
for  the  kingdom  of  God,  came,  and 
went  in  boldly  unto  Pilate,  and  craved 
the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were 
already  dead  :  and  calUng  unto  him 


Matth.  xxvii.  58,  hegged  the  body.]  Here  is  another  of  those  incidental  allusions 
to  existing  customs,  which  show  the  naturalness  and  veracity  of  the  narrative.  Those 
who  were  crucified  by  the  Romans  are  said  to  have  been  usually  exposed  to  the  birds 
of  prey ;    and  a  guard  was  set  to  prevent  their  friends  from  burying  the  bodies.    The 


SEC.  156, 157.] 


THE    GOSPELS. 


4m 


The  women  at  the  cross,     (sixth  day  of  the  week.)     Jerusalem. 


K 


LUKE. 

CH.  XXIII.  45,  47-49. 
things  which  were  done,  smote  their 
breasts  and  returned. 

49  And  all  his  acquaintance,  and 
the  women  that  followed  him  from 
Galilee,  stood  afar  off,  beholding  these 
things. 


JOHJN. 


The  burial.     Jerusalem. 


CH.  XXIII.   50-56. 


50  And  behold,  there  was  a  man 
named  Joseph,  a  counsellor:  and  he 
was  a  good  man,  and  a  just : 

51  (The  same  had  not  consented 
to  the  counsel  and  deed  of  them  :) 
he  was  of  Arimathea,  a  city  of  the 
Jews ;  who  also  himself  waited  for 
the  kingdom  of  God. 

52  This  man  went  unto  Pilate,  and 
begged  the  body  of  Jesus. 


a  Ex.  xii.  46.     Ps.  xxxiv.  20. 


CH.  XIX.  31-42. 

31  The  Jews  therefore,  because  it 
was  the  preparation,  that  the  bodies 
should  not  remain  upon  the  cross  on 
the  sabbath-day,  (for  that  sabbath-day 
was  an  high  day)  besought  Pilate  that 
their  legs  might  be  broken,  and  that 
they  might  be  taken  away. 

32  Then  came  the  soldiers,  and 
brake  the  legs  of  the  first,  and  of  the 
other  which  was  crucified  with  him. 

33  But  when  they  came  to  Jesus, 
and  saw  that  he  was  dead  already, 
they  brake  not  his  legs  : 

34  But  one  of  the  soldiers  with  a 
spear  pierced  his  side,  and  forthwith 
came  thereout  blood  and  water. 

35  And  he  that  saw  it,  bare  record, 
and  his  record  is  true  :  and  he  know- 
eth  that  he  saith  true,  that  ye  might 
believe. 

36  For  these  things  were  done,  that 
the  scripture  should  be  fulfilled,  A  bone 
of  him  shall  not  be  broken.^ 

37  And  again  another  scripture 
saith.  They  shall  look  on  him  whom 
they  pierced.'' 

38  And  after  this,  Joseph  of  Ari- 
mathea (being  a  disciple  of  Jesus,  but 
secretly  for  fear  of  the  Jews)  besought 
Pilate  that  he  might  take  away  the 
body  of  Jesus  :  and  Pilate  gave  him 
leave.  He  came  therefore  and  took 
the  body  of  Jesus. 

39  And  there  came  also  Nicodemus 
(which  at  the  first  came  to  Jesus  by 
night)  and  brought  a  mixture  of  myrrh 
and  aloes,  about  an  hundred  pounds 
weight. 

^  Zech.  xii.  10. 


body  of  Jesus  therefore  could  not  be  obtained  for  burial,  without  leave  from  Pilate  ; 
which  the  Evangelists  relate  was  applied  for,  but  without  explaining  the  cause. 


488 


HARMONY    OF 


[part   VIII. 


^157.  The  taking  down  from  the  cross. 


MATTHEW. 
CH.  XXVII.  57-61. 


59  And  when  Joseph  had  taken  the 
body,  he  wrapped  it  in  a  clean  linen 
cloth, 

60  And  laid  it  in  his  own  new 
tomb,  which  he  had  hewn  out  in  the 
rock ;  and  he  rolled  a  great  stone 
to  the  door  of  the  sepulchre,  and  de- 
parted. 


61  And  there  was  Mary  Magdalene, 
and  the  other  Mary,  sitting  over 
against  the  sepulchre. 


MARK. 
OH.  XV.    42-47. 
the  centurion,  he  asked  him  whether 
he  had  been  any  while  dead. 

45  And  when  he  knew  it  of  the 
centurion,  he  gave  the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and 
took  him  down,  and  wrapped  him  in 
the  linen,  and  laid  him  in  a  sepulchre 
which  was  hewn  out  of  a  rock,  and 
rolled  a  stone  unto  the  door  of  the 
sepulchre. 


47  And  ]M^^;Magdalene  and  Mary 
the  mother  of^oses^eheld  where  he 
was  laid.        ^^ — ^ 


§  158.  The  watch  at  the  Sepulchre,     (seventh 


CH.  XXVII.  62-66. 

62  Now,  the  next  day  that  followed 
the  day  of  the  preparation,  the  chief 
priests  and  Pharisees  came  together 
unto  Pilate, 

63  Saying,  Sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet 
alive.  After  three  days  I  will  rise 
again. 

64  Command  therefore  that  the 
sepulchre  be  made  sure  until  the  third 
day,  lest  his  disciples  come  by  night, 
and  steal  him  away,  and  say  unto  the 
people.  He  is  risen  from  the  dead  :  so 
the  last  error  shall  be  worse  than  the 
first. 

65  Pilate  said  unto  them,  Ye  have 
a  watch :  go  your  way,  make  it  as 
sure  as  ye  can. 

66  So  they  went  and  made  the 
sepulchre  sure,  sealing  the  stone,  and 
setting  a  watch. 


Matth.  xxvii.  66,  setting-  a  tcatch.]    The  mention  of  this  circumstance  by  Matthew, 
and  not  by  the  other  Evangelists,  is  in  perfect  keeping  with  his  previous  occupation  ; 
which  led  him  to  watch  for  fraud,  in  ail  places  where  it  might  be  perpetrated. 
Preliminary  Observations,  ante,  §  24, 


See 


SEC.  157, 158.] 


THE    GOSPELS. 


m 


The  burial.      Jerusalem. 


LUKE. 
CH.  XXIII.   50-56. 


53  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it  in  a 
sepulchre  that  was  hewn  in  stone, 
wherein  never  man  before  was  laid. 


54  And  that  day  was  the  prepara- 
tion, and  the  sabbath  drew  on. 


55  And  the  women  also,  which 
came  with  him  from  Galilee,  followed 
after,  and  beheld  the  sepulchre,  and 
how  his  body  was  laid. 

56  And  they  returned,  and  prepared 
spices  and  ointments ;  and  rested  the 
sabbath-day,  according  to  the  com- 
mandment. 


JOHN. 
CH.  XIX.    31-42. 


40  Then  took  they  the  body  of 
Jesus,  and  wound  it  in  linen  clothes 
with  the  spices,  as  the  manner  of  the 
Jews  is  to  bury. 

41  Now  in  the  place  where  he  was 
crucified,  there  was  a  garden  ;  and  in 
the  garden  a  new  sepulchre,  wherein 
was  never  man  yet  laid. 

42  There  laid  they  Jesus  therefore, 
because  of  the  Jews'  preparation- 
day;  for  the  sepulchre  was  nigh  at 
hand. 


DAY  OF  THE  WEEK,  OR  SABBATH.)     Jerusalem. 


Luke  xxiii.  54,  drew  on.]  We  must  not  understand  this  word  of  the  morning  light. 
The  Jewish  sabbath  began  at  six  in  the  evening,  before  which  time  our  Lord's  body 
was  deposited  in  the  tomb.     Newcome. 


PART    IX. 


OUR    LORD'S    RESURRECTION 
HIS   SUBSEQUENT    APPEARANCES, 


AND 


HIS    ASCENSION. 


Time.     Forty  days. 


492 


HARMONY    OF 


[part    IX. 


^159.  The  morning  of  the  Resurrection. 


MATTHEW. 
CH.  XXVIII.  2-4. 


2  And  behold,  there  was  a  great 
earthquake  :  for  the  angel  of  the  Lord 
descended  from  heaven,  and  came  and 
rolled  back  the  stone  from  the  door, 
and  sat  upon  it. 

"^  His  countenance  was  like  light- 
ning, and  his  raiment  white  as  snowti* 

4  And  for  fear  of  him  the  keepers 
did  shake,  and  became  as  dead  men. 


MARK. 
CH.  xvi:  1. 
And  when  the  sabbath  was  past, 
Mary  Magdalene,  and  Mary  the  mother 
of  James,  and  Salome,  had  bought 
sweet  spices,  that  they  might  come 
and  anoint  him. 


^  160.  Visit  of  the  women  to  the  Sepulchre.     Mary 


en.  xxviii.  1. 
In  the  end  of  the  sabbath,  as  it  be- 
gan to  dawn  toward  the  first  day  of 
the  week,  came  Mary  Magdalene,  and 
the  other  Mary  to  see  the  sepulchre. 


CH.  XVI.     2-4. 

2  And  very  early  in  the  morning, 
the  first  day  of  the  week,  they  came 
unto  the  sepulchre  at  the  rising  of  the 
sun  : 

3  And  they  said  among  themselves, 
Who  shall  roll  us  away  the  stone  from 
the  door  of  the  sepulchre  ? 

4  (And  when  they  looked,  they  saw 
that  the  stone  was  rolled  away,)  for  it 
was  very  great. 


§161.  Vision  of  angels  in  the  Sepulchre. 


CH.  XXVIII.    5-7. 


5  And  the  angel  answered  and  said 
unto  the  women.  Fear  not  ye :  for  I 
know  that  ye  seek  Jesus,  which  was 
crucified. 

6  He  is  not  here :  for  he  is  risen, 
as  he  said.  Come,  see  the  place 
where  the  Lord  lay. 

7  And  go  quickly,  and  tell  his  dis- 
ciples, that  he  is  risen  from  the  dead, 
and  behold,  he  goeth  before  you  into 
Galilee  ;  there  shall  ye  see  him :  lo,  I 
have  told  you. 


CH.  XVI.  5-7. 
,    5  And  entering  into  the  sepulchre, 
they  saw  a  young  man  sitting  on  the 
right  side^ clothed   in  a  long  white 
garment  ^and  they  were  affrighted. 

6  And  he  saith  unto  them,  Be  not 
affrighted  :  ye  seek  Jesus  of  Nazareth, 
which  was  crucified  :  he  is  risen  ;  he 
is  not  here :  behold  the  place  where 
they  laid  him. 


7  But  go  your  way,  tell  his  disci- 
ples and  Peter,  that  he  goeth  before 
you  into  Galilee :  there  shall  ye  see 
him,  as  he  said  unto  you. 


SEC.  159,  160,  161.] 


THE    GOSPELS. 


(first  day  of  the  week.)     Jerusulem. 


LUKE. 


JOHN. 


Magdalene  returns,     (first  day  of  the  week.)     Jerusalem. 


CH.  XXIV.  1-3. 
Now  upon  the  first  day  of  the 
week,  very  early  in  the  morning,  they 
came  unto  the  sepulchre,  bringing  the 
spices  which  they  had  prepared,  and 
certain  others  with  them. 


2  And  they  found  the  stone  rolled 
away  from  the  sepulchre. 

3  And  they  entered  in,  and  found 
not  the  body  of  the  Lord  Jesus. 


CH.  XX.    1-2. 

The  first  day  of  the  week  cometh 
Mary  Magdalene  early,  when  it  was 
yet  dark,  unto  the  sepulchre,  and 
seeth  the  stone  taken  away  from  the 
sepulchre. 


2  Then  she  runneth,  and  cometh 
to  Simon  Peter,  and  to  the  other  dis- 
ciple whom  Jesus  loved,  and  saith 
unto  them,  They  have  taken  away 
the  Lord  out  of  the  sepulchre,  and 
we  know  not  where  they  have  laid 
him. 


(first  day  of  the  week.)     Jerusalem. 


XXIV.  4-8. 

4  And  it  came  to  pass,  as  they 
were  much  perplexed  thereabout,  be- 
hold ^t  wo  men  stood  by  them  in  shin- 
ing garmentsT' 

5  And  as  they  were  afraid,  and 
bowed  down  their  faces  to  the  earth, 
they  said  unto  them.  Why  seek  ye 
the  living  among  the  dead? 

6  He  is  not  here,  but  is  risen.  Re- 
member how  he  spake  unto  you  M^hen 
he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man  must  be 
delivered  into  the  hands  of  sinful  men, 
and  be  crucified,  and  the  third  day  rise 
again. 

8  And  they  remembered  his  words, 


494 


Harmony  of 


[part    IX. 


^  162.  The  women  retura  to  the  city.     Jesus  meets  them. 


V  MATTHEW. 

\  CH.  XXVIII.    8-10. 

8  And  they  departed  quickly  from 
the  sepulchre,  With  fear  and  great 
joy  ;  and  did  run  to  bring  his  disciples 
word.  ^ 

9  And  as  they  went  to  tell  his  dis- 
ciples, behold,  Jesus  met  them,  say- 
ing, All  hail.  And  they  came,  and 
held  him  by  the  feet,  and  worshipped 
him. 

10  Then  said  Jesus  unto  them.  Be 
not  afraid :  go  tell  my  brethren,  that 
they  go  into  Galilee,  and  there  shall 
they  see  me. 


MARK. 

CH.  XVI.   8. 

6  And  they  went  out  quickly,  and 
fled  from  the  sepulchre ;  for  they 
trembled,  and  were  amazed  :  neither 
said  they  any  thing  to  any  man ;  for 
they  were  afraid.   _^_.^ 


'U) 


§  163.  Peter  and  John  run  to  the  Sepulchre. 


^  164.  Our  Lord  is  seen  by  Mary  Magdalene  at  the 


SEC.  162,  163,  164.] 


THE    GOSPELS. 


495 


(first  day  of  the  week.)     Jerusalem. 


LUKE. 

\  CH.  XXIV.    9-  11. 

9  And  returned  from  the  sepulchre, 
and  told  all  these  things  unto  the 
eleven,  and  to  all  the  rest.  <^ 

10  It  v^ras  Mary  Magdalene,  and 
Joanna,  and  Mary  the  mother  of  James, 
and  other  women  that  were  v^^ith  them, 
which  told  these  things  unto  the  apos- 
tles. 

1 1  And  their  words  seemed  to  them 
as  idle  tales,  and  they  believed  them 
not. 


JOHN. 


(first  day  of  the  week.)     Jerusalem. 


CH.  XXIV.     12. 

12  Then  arose  Peter,  and  ran  unto 
the  sepulchre,  and  stooping  down,  he 
beheld  the  linen  clothes  laid  by  them- 
selves, and  departed,  wondering  in 
himself  at   that  which  was  come  to 


CH.  XX.     3-10. 

3  Peter  therefore  went  forth,  and 
that  other  disciple,  and  came  to  the 
sepulchre. 

4  So  they  ran  both  together  :  and 
the  other  disciple  did  outrun  Peter, 
and  came  first  to  the  sepulchre. 

5  And  he  stooping  down,  and  look- 
ing in,  saw  the  linen  clothes  lying ; 
yet  went  he  not  in. 

6  Then  cometh  Simon  Peter  follow- 
ing him,  and  went  into  the  sepulchre, 
and  seeth  the  linen  clothes  lie  ; 

7  And  the  napkin  that  was  about 
his  head,  not  lying  with  the  linen 
clothes,  but  wrapped  together  in  a 
place  by  itself. 

8  Then  went  in  also  that  other  disci- 
ple which  came  first  to  the  sepulchre, 
and  he  saw,  and  believed. 

9  For  as  yet  they  knew  not  the 
scripture,  that  he  must  rise  again  from 
the  dead. 

10  Then  the  disciples  went  away 
again  unto  their  own  home. 


Sepulchre,     (first  day  of  the  week.)     Jerusalem. 


CH.  XX.       11-18. 

11  But  Mary  stood  without  at  the 
sepulchre  weeping  :  and  as  she  wept 
she  stooped  down  and  looked  into 
the  sepulchre, 

12  And  seeth  two  angels  in  white, 
sitting,  the  one  at  the  head,  and  the 
other  at  the  feet,  where  the  body  of 
Jesus  had  lain. 

13  And  they  say  «nto  her.  Woman, 
why  weepest  thou?     She  saith  unto 


496 


HARMONY    OF 


[part  IX. 


^  164.  Our  Lord  is  seen  by  Mary  Magdalene  at  the 


MATTHEW. 


MARK. 

CH.  XVI.       9-11, 


9  Now,  when  Jesus  was  risen  early, 
the  first  day  of  the  week,  he  appeared 
first  to  Mary  Magdalene,  out  of  whom 
he  had  cast  seven  devils. 


10  And  she  went  and  told  them  that 
had  been  with  him,  as  they  mourned 
and  wept. 

11  And  they,  when  they  had  heard 
that  he  was  alive,  and  had  been  seen 
of  her,  believed  not. 


§  165.  Report  of  the  watch. 


CH.  XXVIII.     11-15. 

11  Now,  when  they  were  going, 
behold,  some  of  the  watch  oame  into 
the  city,  and  shewed  unto  the  chief 
priests  all  the  things  that  were  done. 

12  And  when  they  were  assembled 
with  the  elders,  and  had  taken  coun- 
sel, they  gave  large  money  unto  the 
soldiers, 

13  Saying,  Say  ye,  His  disciples 
came  by  night,  and  stole  him  awai/ 
while  we  slept, 

14  And  if  this  come  to  the  gover- 
nor's ears,  we  will  persuade  him,  and 
secure  you. 

15  So  they  took  the  money,  and 
did  as  they  were  taught :  and  this 
saying  is  commonly  reported  among 
the  Jews  until  this  day. 


SEC.  i64,  165.] 


THE    GOSPELS. 


497 


Sepulchre,     (first  day  of  the  week.)     Jerusalem. 


LUKE. 


JOHN. 

CH.  XX.       11-18. 

them,  Because  they  have  taken  a-vay 
my  Lord ,  and  I  know  not  where  they 
have  laid  him. 

14  And  when  she  had  thus  said, 
she  turned  herself  back,  and  saw  Jesus 
standing,  and  knew  not  that  it  was 
Jesus. 

15  Jesus  saith  unto  her.  Woman, 
why  weepest  thou?  whom  seekest 
thou?  She,  supposing-  him  to  be  the 
gardener,  saith  unto  him.  Sir,  if  thou 
have  borne  him  hence,  tell  me  where 
thou  hast  laid  him,  and  I  will  take  him 
away. 

16  Jesus  saith  unto  her,  Mary. 
She  turned  herself,  and  saith  unto  him, 
Rabboni,  which  is  to  say.  Master. 

17  Jesus  saith  unto  her.  Touch  me 
not :  for  I  am  not  yet  ascended  to  my 
Father  :  but  go  to  my  brethren,  and 
say  unto  them,  I  ascend  unto  my 
Father  and  your  Father,  and  to  my 
God  and  your  God. 

18  Mary  Magdalene  came  and  told 
the  disciples  that  she  had  seen  the 
Lord,  and  that  he  had  spoken  these 
things  unto  her. 


(first  day  of  the  week.)     Jerusalem. 


493 


HARMONY    OF 


[part    IX. 


^166.  Our  Lord  is  seen  of  Peter ;  then  by  two  disciples  on  the 


MATTHEW. 


MARK. 
CH.  XVI.    12-13. 


12  After  that,  he  appeared  in  an- 
other form  unto  two  of  them,  as  they 
walked,  and  went  into  the  country. 


SEC.  166.] 


THE    GOSPELS. 


499 


way  to  Emmaus.     (first  day  of  the  week.)     Emmaus. 


LUKE. 
CH.  XXIV.    13-35. 

13  And  behold,  two  of  them  went 
that  same  day  to  a  village  called  Em 
maus,  which  was  from  Jerusalem 
about  threescore  furlongs. 

14  And  they  talked  together  of  all 
these  things  which  had  happened. 

15  And  it  came  to  pass,  that,  while 
they  communed  together,  and  rea- 
soned, Jesus  himself  drew  near,  and 
went  with  them. 

16  But  their  eyes  were  holden,  that 
they  should  not  know  him. 

17  And  he  said  unto  them,  What 
manner  of  communications  are  these 
that  ye  have  one  to  another,  as  ye 
walk,  and  are  sad  ? 

18  And  the  one  of  them,  whose 
name  was  Cleopas,  answering,  said 
unto  him,  Art  thou  only  a  stranger 
in  Jerusalem,  and  hast  not  known  the 
things  which  are  come  to  pass  there 
in  these  days  ? 

19  And  he  said  unto  them.  What 
things?  And  they  said  unto  him, 
Concerning  Jesus  of  Nazareth,  which 
was  a  prophet  mighty  in  deed  and 
word  before  God,  and  all  the  people  : 

20  And  how  the  chief  priests  and 
our  rulers  delivered  him  to  be  con- 
demned to  death,  and  have  crucified 
him. 

21  But  we  trusted  that  it  had  been 
he  which  should  have  redeemed  Israel : 
and  besides  all  this,  to-day  is  the 
third  day  since  these  things  were 
done. 

22  Yea,  and  certain  women  also  of 
our  company  made  us  astonished, 
which  were  early  at  the  sepulchre. 

23  And  when  they  found  not  his 
body,  they  came,  saying,  that  they 
had  also  seen  a  vision  of  angels,  which 
said  that  he  was  alive. 

24  And  certain  of  them  which  were 
with  us,  went  to  the  sepulchre,  and 
found  it  even  so  as  the  women  had 
said  :  but  him  they  saw  not. 

25  Then  he  said  unto  them,  O  fools, 
and  slow  of  heart  to  believe  all  that 
the  prophets  have  spoken  ! 

26  Ought  not  Christ  to  have  suf- 
fered these  things,  and  to  enter  into 
his  glory  ? 


JOHN, 


500 


HARMONY    OF 


[part    IX. 


§  166.  Our  Lord  is  seen  of  Peter ;  then  by  two  Disciples  on  the 


MATTHEW. 


MARK. 


13  And  they  went  and  told  it  unto 
the  residue :  neither  believed  they 
them. 


^  167.  Jesus  appears  in  the  midst  of  the  Apostles,  Thomas  being  absent. 


CH.  XVI.  14-18. 
14  Afterward  he  appeared  unto 
the  eleven,  as  they  sat  at  meat,  and 
upbraided  them  with  their  unbelief, 
and  hardness  of  heart,  because  they 
believed  not  them  which  had  seen 
him  after  he  was  risen. 


Luke  xxiv.  34,  appeared  unto  Simcm.^    This  appearance  of  Jesus  is  not  alluded  to 
be  any  other  Evangelist ;  but  it  was  a  fact  well  known  among  the  disciples,  and  is 


SEC.  166,  167.] 


THE    GOSPELS. 


60t 


way  to  Emmaus.     (first  day  of  the  week.)     Emmaus. 


LUKE. 
CH.  XXIV.    13-35. 

27  And  beginning  at  Moses,  and 
all  the  prophets,  he  expounded  unto 
them  in  all  the  scriptures  the  things 
concerning  himself. 

28  And  they  drew  nigh  unto  the 
village  whither  they  went:  and  he 
made  as  though  he  would  have  gone 
further. 

29  But  they  constrained  him,  say- 
ing, Abide  with  us  :  for  it  is  toward 
evening,  and  the  day  is  far  spent. 
And  he  went  in  to  tarry  with  them. 

30  And  it  came  to  pass,  as  he  sat 
at  meat  with  them,  he  took  bread, 
and  blessed  i7,  and  brake,  and  gave  to 
them. 

31  And  their  eyes  were  opened, 
and  they  knew  him :  and  he  vanished 
out  of  their  sight. 

32  And  they  said  one  to  another. 
Did  not  our  heart  burn  within  us 
while  he  talked  with  us  by  the  way, 
and  while  he  opened  to  us  the  scrip- 
tures ? 

33  And  they  rose  up  the  same  hour, 
and  returned  to  Jerusalem,  and  found 
the  eleven  gathered  together,  and 
them  that  were  with  them, 

34  Saying,  The  Lord  is  risen  in- 
deed, and  hath  appeared  to  Simon. 

35  And  they  told  what  things  were 
(lone  in  the  way,  and  how  he  was 
known  of  them  in  breaking:  of  bread.    ' 


JOHN. 


(evening  following  the  first  day  of  the  week.)     Jerusalem. 


CH.  XIV.    36-49. 

36  And  as  they  thus  spake,  Jesus 
himself  stood  in  the  midst  of  them, 
and  saith  unto  them,  Peace  be  unto 
you. 

37  But  they  were  terrified  and  af- 
frighted, and  supposed  that  they  had 
seen  a  spirit. 

38  And  he  said  unto  them, Why  are 
ye  troubled?  and  why  do  thoughts 
arise  in  your  hearts  ? 


CH.  XX.  19-23. 
19  Then  the  same  day  at  evening, 
being  the  first  day  of  the  week,  when 
the  doors  were  sifiut  where  the  disci- 
ples were  assembled  for  fear  of  the 
Jews,  came  Jesus  and  stood  in  the 
midst,  and  saith  unto  them,  Pekce  he 
unto  you. 


expressly  stated  by  Paul,  in  1  Cor.  xv.  5,  — "and  that  he  was  seen  of  Cephas,  then  of 
the  twelve." 

Mark  xvi.  14,  unto  the  eleven.']    This  appearance  of  Jesus  is  also  affirmed  by  Paul, 
in  1  Cor.  xv.  5. 

33 


502 


HARMONY    OF 


[part  IX. 


^  167.  Jesus  appears  in  the  midst  of  the  Apostles,  Thomas  being  absent. 


MATTHEW. 


MARK. 

CH.  XVI.     Il- 


ls. 


15  And  he  said  unto  them,  Go  ye 
into  all  the  world,  and  preach  the 
gospel  to  every  creature. 

16  He  that  belie veth  and  is  bap- 
tized, shall  be  saved ;  but  he  that 
belie  veth  not,  shall  be  damned. 

17  And  these  signs  shall  follow 
them  that  believe  :  In  my  name  shall 
they  cast  out  devils  ;  they  shall  speak 
with  new  tongues : 

IS  They  shall  take  up  serpents  ; 
and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them  ;  they  shall 
lay  hands  on  the  sick,  and  they  shall 
recover. 


^  16S.  Jesus  appears  in  the  midst  of  the  Apostles,  Thomas  being  presertt. 


SEC.  167,  168.] 


THE    GOSPELS. 


503 


(evening  following  the  first  day  of  the  week.)     Jerusalem. 


LUKE. 
CH.  XIV.    36-49. 

39  Behold  my  hands  and  my  feet, 
that  it  is  I  myself:  handle  me,  and 
see  ;  for  a  spirit  hath  not  flesh  and 
bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken, 
he  shewed  them  his  hands  and  his 
feet. 

41  And  while  they  yet  believed  not 
for  joy,  and  wondered,  he  said  unto 
them.  Have  ye  here  any  meat  ? 

42  And  they  g-ave  him  a  piece  of 
a  broiled  fish,  and  of  an   honey-comb. 

43  And  he  took  it,  and  did  eat  be- 
fore them. 

44  And  he  said  unto  them,  These 
are  the  words  which  I  spake  unto  you, 
while  I  was  yet  with  you,  that  all 
thing's  must  be  fulfilled  which  were 
written  in  the  law  of  Moses,  and  in 
the  prophets,  and  in  the  psalms,  con- 
cerning me. 

45  Then  opened  he  their  under- 
standing, that  they  might  understand 
the  scriptures, 

46  And  said  unto  them.  Thus  it  is 
written,  and  thus  it  behoved  Christ  to 
suffer,  and  to  rise  from  the  dead  the 
third  day  : 

47  And  that  repentance  and  remis- 
sion of  sins  should  be  preached  in  his 
name  among  all  nations,  beginning  at 
Jerusalem. 

48  And  ye  are  witnesses  of  these 
things. 

49  And  behold,  I  send  the  promise 
of  my  Father  upon  you  :  but  tarry  ye 
in  the  city  of  Jerusalem,  until  ye  be 
endued  with  power  from  on  high. 


JOHN. 

CH.  XX.    19-23. 

20  And    when  he  had  so  said,  he 

shewed  unto  them  his  hands  and  his 

side.     Then   were  the  disciples  glad 

when  they  saw  the  Lord. 


21  Then  said  Jesus  to  them  again, 
Peace  he  unto  you  :  as  my  Father  hath 
sent  me,  even  so  send  I  you. 


22  And  when  he  had  said  this,  he 
breathed  on  them,  and  saith  unto  them, 
Receive  ye  the  Holy  Ghost. 

23  Whose  soever  sins  ye  remit, 
they  are  remitted  unto  them;  and 
whose  soever  sins  ye  retain,  they  are 
retained. 


(evening  following  first  day  of  week  after  resurrection.)  Jerusalem. 


CH.  XX.   24-29. 

24  But  Thomas,  one  of  the  twelve, 
called  Didymus,  was  not  with  them 
when  Jesus  came. 

25  The  other  disciples  therefore 
said  unto  him.  We  have  seen  the 
Lord.  But  he  said  unto  them,  Except 
I  shall  see  in  his  hands  the  print  of  the 
nails,  and  put  my  finger  into  the  print 
of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe. 

26  And  after  eight  days  again  his 
disciples  were   within,   and  Thomas 


504 


HARMONY    OF 


[part    IX. 


^  168.  Jesus  appears  in  the  midst  of  ihe  Apostles,  Thomas  being  present. 


MATTHEW. 


MARK. 


^  169.  The  Apostles  go  away  into  Galilee.     Jesus  shows 


CH.  XXVIII.     16. 

16  Then  the  eleven  disciples  went 
away  into  Galilee, 


SEC.  168,  169.] 


THE    GOSPELS. 


505 


(evening  following  first  day  of  week  after  resurrection.)    Jerusalem. 


LUKE. 


JOHN. 

CH.  XX.   24-29. 

with  them  :  then  came  Jesus,  the  doors 

being  shut,  and  stood  in  the  midst,  and 

said.  Peace  be  unto  you. 

27  Then  saith  he  to  Thomas,  Reach 
hither  thy  finger,  and  behold  my 
hands ;  and  reach  hither  thy  hand, 
and  thrust  it  into  my  side  ;  and  be  not 
faithless,  but  believing. 

28  And  Thomas  answered  and  said 
unto  him.  My  Lord  and  my  God. 

29  Jesus  saith  unto  him,  Thomas, 
because  thou  hast  seen  me,  thou  hast 
believed  :  blessed  are  they  that  have 
not  seen,  and  yet  have  believed. 


himself  to  seven  of  them  at  the  Sea  of  Tiberias.      Galilee, 


CH.  XXI.  1-24. 
After  these  things  Jesus  shewed 
himself  again  to  the  disciples  at  the 
sea  of  Tiberias  ;    and  on   this  wise 
shewed  he  himself. 

2  There  were  together  Simon  Peter, 
and  Thomas  called  Didymus,  and  Na- 
thanael  of  Cana  in  Galilee,  and  the 
sons  of  Zebedee,  and  two  other  of  his 
disciples. 

3  Simon  Peter  saith  unto  them,  I 
go  a  fishing.  They  say  unto  him, 
We  also  go  with  thee.  They  went 
forth,  and  entered  into  a  ship  imme- 
diately ;  and  that  night  they  caught 
nothing. 

4  But  when  the  morning  was  now 
come,  Jesus  stood  on  the  shore ;  but 
the  disciples  knew  not  that  it  was 
Jesus. 

5  Then  Jesus  saith  unto  them. 
Children,  have  ye  any  meat?  They 
answered  him.  No. 

6  And  he  said  unto  them.  Cast  the 
net  on  the  right  side  of  the  ship,  and 
ye  shall  find.  They  cast  therefore, 
and  now  they  were  not  able  to  draw 
it  for  the  multitude  of  fishes. 

7  Therefore  that  disciple  whom 
Jesus  loved  saith  unto  Peter,  It  is  the 
I-iOrd.  Now  when  Simon  Peter  heard 
that  it  was  the  Lord,  he  girt  his 
fisher's  coat  unto  him,  (for  he  was 
naked)  and  did  cast  himself  into  the 
sea. 

8  And  the  other  disciples  came  in 
a  little  ship  (for  they  were  net  far 


506 


HARMONY    OF 


[fart    IX. 


^  169.  The  Apostles  go  away  into  Galilee.     Jesus  shows 


MATTHEW. 


MARK. 


J 


SEC.  169.] 


THE    GOSPELS. 


507 


himself  to  seven  of  them  at  the  Sea  of  Tiberias.      Galilee. 


LUKE. 


JOHN. 
CH.  XXI.    1-24. 
from  land,  but  as  it  were  two  hundred 
cubits)  dragging  the  net  with  fishes. 

9  As  soon  then  as  they  were  come 
to  land,  they  saw  a  fire  of  coals  there, 
and  fish  laid  thereon,  and  bread. 

10  Jesus  saith  unto  them,  bring  of 
the  fish  which  ye  have  now  caught. 

11  Simon  Peter  went  up,  and  drew 
the  net  to  land  full  of  great  fishes,  an 
hundred  and  fifty  and  three  :  and  for 
all  there  were  so  many,  yet  was  not 
the  net  broken. 

12  Jesus  saith  unto  them.  Come 
and  dine.  And  none  of  the  disciples 
durst  ask  him.  Who  art  thou  1  know- 
ing that  it  was  the  Lord . 

13  Jesus  then  cometh,  and  taketh 
bread,  and  giveth  them,  and  fish  like- 
wise. 

14  This  is  now  the  third  time  that 
Jesus  shewed  himself  to  his  disciples, 
after  that  he  was  risen  from  the  dead. 

15  So  when  they  had  dined,  Jesus 
saith  to  Simon  Peter,  Simon,  son  of 
Jonas,  lovest  thou  me  more  than 
these  1  He  saith  unto  him,  Yea,  Lord  : 
thou  knowest  that  I  love  thee.  He 
saith  unto  him.  Feed  my  lambs. 

16  He  saith  to  him  again  the 
second  time,  Simon,  son  of  Jonas, 
lovest  thou  mel  He  saith  unto  him, 
Yea,  Lord  :  thou  knowest  that  I  love 
thee.     He  saith  unto  him,  Feed  my 


17  He  saith  unto  him  the  third 
time,  Simon,  son  of  Jonas,  lovest  thou 
me?  Peter  was  grieved  because  he 
said  unto  him  the  third  time,  Lovest 
thou  mel  And  he  said  unto  him. 
Lord,  thou  knowest  all  things  ;  thou 
knowest  that  I  love  thee.  Jesus  saith 
unto  him.  Feed  my  sheep. 

18  Verily,  verily,  I  say  unto  thee. 
When  thou  wast  young,  thou  girdest 
thyself,  and  walkedst  whither  thou 
wouldest :  but  when  thou  shalt  be 
old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee, 
and  carry  thee  whither  thou  wouldest 
not. 

19  This  spake  he,  signifying  by 
what  death  he  should  glorify  God. 
And  when  he  had  spoken  this,  he 
saith  unto  him,  Follow  me. 


508 


HARMONY   OF 


[part  IX. 


§  169.  The  Apostles  go  away  into  Galilee.     Jesus  shows 


MATTHEW. 


MARK. 


^  170.  Jesus  meets  the  Apostles  and  above  five  hundred 


CH.  xxviii.    10-20. 

16  into  a 
mountain  where  Jesus  had  appointed 
them. 

17  And  when  they  saw  him,  they 
worshipped  him  :  but  some  doubted. 


18  And  Jesus  came,  and  spake  unto 
them,  saying.  All  power  is  given  unto 
me  in  heaven  and  in  earth. 

19  Go  ye  therefore  and  teach  all 
nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ; 

20  Teaching  them  to  observe  all 
things  whatsoever  I  have  commanded 
you  :  and  lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world. 
Amen. 


Matth.  xvi.  17,  they  saw  him.]  Many  and  perhaps  most  Harmonists  and  Conunen- 
tators  refer  1  Cor.  xv.  6,  to  this  place,  where  it  is  related  that  Jesus  was  seen  of  above 
five  hundred  brethren  at  once.  Such  is  the  opinion  of  Dr.  Robinson  and  Bishop  J.  B. 
Sumner,  and  such  seems  to  have  been  the  opinion  of  Abp.  Newcome,  Dr.  Macknight, 


I 


SEC.  169,  170.] 


THE    GOSPELS. 


509 


himself  to  seven  of  them  at  the  Sea  of  Tiberias.      Galilee. 


LUKE. 


JOHN. 
CH.  XXI.  1-24. 
20  Then  Peter,  turning  about, 
seeth  the  disciple  whom  Jesus  loved, 
following  ;  (which  also  leaned  on  his 
breast  at  supper,  and  said.  Lord, 
which  is  he  that  betrayeth  thee'?) 


21  Peter  seeing  him,  saith  to  Jesus, 
Lord,  and  what  shall  this  man  do  1 

22  Jesus  saith  unto  him,  If  I  will 
that  he  tarry  till  I  come,  what  is  that 
to  thee'?     Follow  thou  me. 


23  Then  went  this  saying  abroad 
among  the  brethren ,  that  that  disciple 
should  not  die :  yet  Jesus  said  not 
unto  him.  He  shall  not  die ;  but,  if  I 
will  that  he  tarry  till  I  come,  what 
is  that  to  thee  1 

24  This  is  the  disciple  which  tes- 
tifieth  of  these  things,  and  wrote  these 
things :  and  we  know  that  his  testi- 
mony is  true. 


brethren  on  a  mountain  in  Galilee.     Galilee. 


and  Dr.  Pilkington.  See  Newcome,  in  loc.  The  fact  is  deemed  by  some  to  have  an 
important  bearing  upon  the  extent  of  the  commission  then  given  or  repeated  by  our 
Lord  ;  but  the  plan  of  this  work  does  not  require  any  further  notice  of  the  question. 


510 


HARMONY    OF 


[part  IX. 


^171.  Our  Lord  is  seen  of  James 


MATTHEW. 


MARK. 


§  171.  The  title  of  this  section  is  inserted,  for  the  sake  of  preserving  the  series  of 
Dr.  Robinson,  whose  arrangement  has  been  followed  in  this  Harmony  ;  but  as 
the  appearances  of  Jesus  which  are  here  referred  to,  are  related  only  by  Luke  in  the 
Acts,  i.  3-  8,  and  by  Paul  in  1  Cor.  xv.  7,  the  particular  insertion  of  those  passages 


§  172.  The  Ascension. 


CH.  XVI.   19-20. 


19  So  then,  after  the  Lord  had 
spoken  unto  them,  he  was  received 
up  into  heaven,  and  sat  on  the  right 
hand  of  God. 

20  And  they  went  forth,  and 
preached  every  where,  the  Lord  work- 
ing- with  them,  and  confirming  the 
word  with  signs  following.     Amen. 


^  173.  Conclusion  of 


Luke  xxiv.  50,  Bethany J\    This  is  perfectly  consistent  with  the  statement  of  Luke 
in  Acts  i.  12,  as  Bethany  was  not  only  the  name  of  a  town,  but  of  a  district  of  Mount 


SEC.  171,  172,  173.] 


THE    GOSPELS. 


511 


then  of  all  the  Apostles.     Jerusalem. 


LUKE. 


JOHN. 


is  omitted,  for  the  reasons  already  given.  See  §  137,  note.  The  subject  of  this  and 
the  eleven  preceding  sections,  respecting  the  resurrection  of  Jesus,  is  discussed  in 
the  Appendix,  No.  VI. 


Bethany. 


CH.  XXIV.  50-53. 

50  And  he  led  them  out  as  far  as 
to  Bethany :  and  he  lifted  up  his 
hands,  and  blessed  them. 

51  And  it  came  to  pass,  while  he 
blessed  them,  he  was  parted  from 
them,  and  carried  up  into  heaven. 

52  And  they  worshipped  him,  and 
returned  to  Jerusalem  with  great  joy  : 

53  And  were  continually  in  the 
temple,  praising  and  blessing  God. 
Amen. 


John's  Gospel. 


30  And  many  other  signs  truly  did 
Jesus  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book. 

31  But  these  are  written  that  ye 
might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God  ;  and  that  believing  ye 
might  have  life  through  his  name. 

CH.  XXI.  25. 
25  And  there  are  also  many  other 
things  which  Jesus  did,  the  which,  if 
they  should  be  written  every  one,  I 
suppose  that  even  the  world  itself 
could  not  contain  the  books  that  should 
be  written.     Amen. 


Olivet,  adjoining  the  town.     See  Watson's  Reply  to  Gibbon,  Letter  vi.  in  Evangel- 
ical Family  Library,  Vol.  xiv.  p.  [277]. 


APPENDIX. 


NO.  I. 


The  Genealogies.     See  ^  13. 


The  Genealogy  of  Jesus,  as  g-iven  by  Luke,  in  ^  13,  is  there  inverted  for 
the  sake  of  more  convenient  comparison  vi^ith  that  given  by  Matthew. 

The  apparent  discrepancies  in  these  accounts  are  reconciled  by  Dr.  Robin- 
son, in  the  following  manner  : 

"I.  In  the  genealogy  given  by  Matthew,  considered  by  itself,  some  diffi- 
culties present  themselves. 

"1.  There  is  some  diversity  among  commentators  in  making  out  the  three 
divisions,  each  of  fourteen  generations,  v.  17.  It  is,  however,  obvious,  that  the 
first  division  begins  with  Abraham  and  ends  with  David.  But  does  the  second 
begin  with  David,  or  with  Solomon?  Assuredly  with  the  former  ;  because, 
just  as  the  first  begins  apo  Abraham,  so  the  second  also  is  said  to  begin  apo 
David.  The  first  extends  heos  David,  and  includes  him  ;  the  second  extends 
to  an  epoch  and  not  to  a  person ;  and  therefore  the  persons  who  are  mention- 
ed as  coeval  with  this  epoch  are  not  reckoned  before  it.  After  the  epoch  the 
enumeration  begins  again  with  Jechoniah,  and  ends  with  Jesus.  In  this  way 
the  three  divisions  are  made  out  thus  : 


1.  Abraham. 

2.  Isaac. 

3.  Jacob. 

4.  Judah. 

5.  Phares. 

6.  Esrom. 

7.  Aram. 

8.  Aminadab. 

9.  Naasson. 

10.  Salmon. 

11.  Boaz. 

12.  Obed. 

13.  Jesse. 

14.  David. 


1.  David. 

2.  Solomon. 

3.  Roboam. 

4.  Abiah.    • 

5.  Asa. 

6.  Josaphat. 

7.  Joram. 

8.  Uzziah  (Ozias). 

9.  Jotham. 

10.  Ahaz. 

11.  Hezekiah. 

12.  Manasseh. 

13.  Amon. 

14.  Josiah. 


1.  Jechoniah. 

2.  Salathiel. 

3.  Zorobabel. 

4.  Abiud. 

5.  Eliakim. 

6.  Azor. 

7.  Sadoc. 

8.  Achim. 

9.  Eliud. 

10.  Eleazar. 

11.  Matthan. 

12.  Jacob. 

13.  Joseph. 

14.  Jesus. 


"  2.  Another,  difficulty  arises  from  the  fact,  that  between  Joram  and  Ozias, 
in  V.  8,  three  names  of  Jewish  kings  are  omitted,  viz.  Ahaziah,  Joash,  and 
Amaziah  ;  see  2K.  8,  25  and  Chr.  22,  1.  2  K.  11,  2.  21  and  2  Chr.  22,  11. 
2  K.  12,  21.  14,  1  and  2  Chr.  24,  27.     Further,  between  Josiah  and  Jecho- 


514  APPENDIX. 

niah  in  v.  11,  the  name  of  Jehoiakim  is  also  omitted  ;  2  K.  23,  34.  2  Chr.  36, 
4.  comp.  1  Chr.  3,  15.  16.  If  these  fournames  are  to  be  reckoned,  then  the 
second  division,  instead  of  fourteen  jrenerations,  will  contain  eighteen,  in  con- 
tradiction to  V.  17.  To  avoid  this  difficulty,  Newcome  and  some  others  have 
reg-arded  v.  17  as  a  mere  gloss,  '  a  marginal  note  taken  into  the  text.'  "i'his 
indeed  is  in  itself  possible  ;  yet  all  the  external  testimony  of  manuscripts  and 
versions  is  in  favor  of  the  genuineness  of  that  verse.  It  is  better  therefore  to 
regard  these  names  as  having  been  customarily  omitted  in  the  current  genea- 
logical tables,  from  which  Matthew  copied.  Such  omissions  of  particular 
generations  did  sometimes  actually  occur,  '  propterea  quod  malae  essent  et 
impiae,'  according  to  R.  Sal.  Jarchi ;  Lightfoot.  Hor.  Heb.  in  Matth.  1,  8. 
A  striking  example  of  an  omission  of  this  kind,  apparently  without  any  such 
reason,  is  found  in  Ezra  7,  1-5,  compared  with  I  Chr.  6,  3-  15.  This  latter 
passage  contains  the  lineal  descent  of  the  high-priests  from  Aaron  to  the  cap- 
tivity ;  while  Ezra,  in  the  place  cited,  in  tracing  back  his  own  genealogy 
through  the  very  same  line  of  descent,  omits  at  least  six  generations.  A 
similar  omission  is  necessarily  implied  in  the  genealogy  of  David,  as  given 
Ruth  4,  20-22.  1  Chr.  2,  10-12.  Matth.  1,  5,  6.  Salmon  was  contempo- 
rary with  the  capture  of  Jericho  by  Joshua,  and  married  Eahab.  But  from 
that  time  until  David,  an  interval  of  at  least  four  hundred  and  fifty  years 
(Acts  13,  20,)  there  intervened,  according  to  the  list,  only  four  generations, 
averaging  of  course  more  than  one  hundred  years  to  each.  But  the  highest 
average  in  point  of  fact  is  three  generations  to  a  century  ;  and  if  reckoned  by 
the  eldest  sons  they  are  usually  shorter,  or  three  generations  for  every  sev- 
enty-five or  eiffhty  years.     See  Sir  I.  Newton's  Chronol.  p.  53.  Lond.  1728. 

"  We  may  therefore  rest  in  the  necessary  conclusion,  that  as  our  Lord's 
regular  descent  from  David  was  always  asserted,  and  was  never  denied  even 
by  the  Jews ;  so  Matthew,  in  tracing  this  admitted  descent,  appealed  to  gen- 
ealogical tables,  which  were  public  and  acknowledged  in  the  family  and  tribe 
from  which  Christ  sprang.  He  could  not  indeed  do  otherwise.  How  much 
stress  was  laid  by  the  Jews  upon  lineage  in  general,  and  how  much  care  and 
attention  were  bestowed  upon  such  tables,  is  well  known.  See  Lightfoot 
Hor.  Heb.  in  Matth.  1,1.  Comp.  Phil.  3,  4,  5. 

"  H.  Other  questions  of  some  difficulty  present  themselves,  when  we  com- 
pare together  the  two  genealogies. 

"1.  Both  tables  at  first  view  purport  to  give  the  lineage  of  our  Lord 
through  Joseph.  But  Joseph  cannot  have  been  the  son  by  natural  descent  of 
both  Joseph  and  Heli  (Eli),  Matth.  1,  16.  Luke  3,  23.  Only  one  of  the  ta- 
bles therefore  can  give  his  true  lineage  by  generation.  This  is  done  apparent- 
ly in  that  of  Matthew ;  because,  beginning  at  Abraham,  it  proceeds  by  natu- 
ral descent,  as  we  know  from  history,  until  after  the  exile;  and  then  contin- 
ues on  in  the  same  mode  of  expression  until  Joseph.  Here  the  phrase  is 
changed  ;  and  it  is  no  longer  Joseph  who  '  begat'  Jesus,  but  Joseph  '  the 
husband  of  Mary,  of  whom  was  born  Jesus  who  is  called  the  Christ.'  See 
Augustine  de  Consensu  Evangel.  II.  5. 

"  2.  To  whom  then  does  the  genealogy  in  Luke  chiefly  relate?  If  in  any 
way  to  Joseph,  as  the  language  purports,  then  it  must  be  because  he  in  some 
way  bore  the  legal  relation  of  son  to  Heli,  either  by  adoption  or  by  marriage. 
If  the  former  simply,  it  is  difficult  to  comprehend,  why,  along  with  his  true 
personal  lineage  as  traced  by  Matthew  up  through  the  royal  line  of  Jewish 
kings  to  David,  there  should  be  given  also  another  subordinate  genealogy,  not 
personally  his  own,  and  running  back  through  a  different  and  inferior  line  to 
the  same  great  ancestor.  If,  on  the  other  hand,  as  is  most  probable,  this  re- 
lation to  Heli  came  by  marriage  with  his  daughter,  so  that  Joseph  was  truly 
his  snn-in-law  (comp.  Ruth  1,  8,  11.  12)  ;  then  it  follows,  that  the  genealogy 
in  Luke  is  in  fact  that  of  Mary  the  mother  of  Jesus.  This  being  so,  we  can 
perceive  a  sufficient  reason,  why  this  genealogy  should  be  thus  given,  viz.  in 


APPENDIX.  515 

order  to  show  definitely,  that  Jesus  was  in  the  most  full  and  perfect  sense  a 
descendant  of  David  :  not  only  by  law  in  the  royal  line  of  kings  through  liis 
reputed  father,  but  also  in  fact  by  direct  personal  descent  through  his  mother. 

"  That  Mary,  like  Joseph,  was  a  descendant  of  David,  is  not  indeed  else- 
where expressly  said  in  the  New  Testament.  Yet  a  very  strong  presump- 
tion to  that  effect  is  to  be  drawn  from  the  address  of  the  angel  in  Luke  1,  32  ; 
as  also  from  the  language  of  Luke  2,5,  where  Joseph,  as  one  of  the  poster- 
ity of  David,  is  said  to  have  gone  up  to  Bethlehem,  to  enroll  himself  with  Mary 
his  espoused  wife.  The  ground  and  circumstances  of  Mary's  enrollment  must 
obviously  have  been  the  same  as  in  the  case  of  Joseph  himself.  Whether 
all  this  arose  from  her  having  been  an  only  child  and  heiress,  as  some  sup- 
pose, so  that  she  was  espoused  to  Joseph  in  accordance  with  Num.  36,  8,  9, 
it  is  not  necessary  here  to  inquire.  See  Michaelis  '  Commentaries  on  the 
Laws  of  Moses,'  Part  IL  §  78. 

"  It  is  indeed  objected,  that  it  was  not  customary  among  the  Jews  to  trace 
back  descent  through  the  female  line,  that  is,  on  the  mother's  side.  There 
are,  however,  examples  to  show  that  this  was  sometimes  done  ;  and  in  the 
case  of  Jesus,  as  we  have  seen,  there  was  a  sufficient  reason  for  it.  Thus  in 
1  Chr.  2,  22,  Jair  is  enumerated  among  the  posterity  of  Judah  by  regular 
descent.  But  the  grandfather  of  Jair  had  married  the  daughter  of  Machir, 
one  of  the  heads  of  Manasseh,  1  Chr.  2,  21.  7,  14  ;  and  therefore  in  Num. 
32,  40.  41,  Jair  is  called  the  son  (descendant)  of  Manasseh.  In  like  manner, 
in  Ezra  2,  61,  and  Neh.  7,  63,  a  certain  family  is  spoken  of  as  '  the  children 
of  Barzillai ; '  because  their  ancestor  '  took  a  wife  of  the  daughters  of  Bar- 
zillai  the  Gileadite,  and  was  called  after  their  name.' 

"  3.  A  question  is  raised  as  to  the  identity,  in  the  two  genealogies,  of  the 
Salathiel  and  Zorobabel  named  as  father  and  son,  Matth.  1,  12.  Luke  3,  27. 
The  Zorobabel  of  Matthew  is  no  doubt  the  chief,  who  led  back  the  first  band 
of  captives  from  Babylon,  and  rebuilt  the  temple,  Ezra  c.  2-6.  He  is  also 
called  the  son  of  Salathiel  in  Ezra  3,  2.  Neh.  12,  1.  Hagg.  1,  1.2,  2.  23. 
Were  then  the  Salathiel  and  Zorobabel  of  Luke  the  same  persons  ?  Those 
who  assume  this,  must  rest  solely  on  the  identity  of  the  names ;  for  there  is 
no  other  possible  evidence  to  prove,  either  that  they  were  contemporary,  or 
that  they  were  not  different  persons.  On  the  other  hand,  there  are  one  or 
two  considerations,  of  some  force,  which  go  to  show  that  they  were  probably 
not  the  same  persons. 

"  First,  if  Salathiel  and  Zorobabel  are  indeed  the  same  in  both  genealo- 
gies, then  Salathiel,  who  according  to  Matthew,  was  the  son  of  Jechoniah 
by  natural  descent,  must  have  been  called  the  son  of  Neri  in  Luke  either  from 
adoption  or  marriage.  In  that  case,  his  connection  with  David  through  Na- 
than, as  given  by  Luke,  was  not  his  own  personal  genealogy.  It  is  difficult, 
therefore,  to  see,  why  Luke,  after  tracing  back  the  descent  of  Jesus  to  Sa- 
lathiel, should  abandon  the  true  personal  lineage  in  the  royal  line  of  kings, 
and  turn  aside  again  to  a  merely  collateral  and  humbler  line.  If  the  mother 
of  Jesus  was  in  fact  descended  from  the  Zorobabel  and  Salathiel  of  Matthew, 
she,  like  them,  was  descended  also  from  David  through  the  royal  fine.  Why 
rob  her  of  this  dignity,  and  ascribe  to  her  only  a  descent  through  an  inferior 
lineage'?     See  Spanheim  Dubia  Evangel.  I.  p.  108  sq. 

"  Again,  the  mere  identity  of  names  under  these  circumstances,  affords  no 
proof ;  for  nothing  is  more  common  even  among  cotemporaries.  Thus  we 
have  two  Ezras  ;  one  in  Neh.  12,  1.  13,  33  ;  from  whom  Ezra  the  scribe  is 
expressly  distinguished  in  v.  36.  We  have  likewise  two  Nehemiahs  ;  one 
who  went  up  with  Zorobabel,  Ezra  2,  2  ;  and  the  other  the  governor  who 
went  later  to  .Terusalem,  Neh.  2,  9  sq.  So  too,  as  cotemporaries,  Joram  son 
of  Ahab,  king  of  Israel,  and  Joram  (Jehoram,)  son  of  Jehoshaphat,  king  of 
Judah  ;  2  K.  8,  16,  coll.  v.  23.  24.  Also,  Joash  king  of  Judah,  and  Joash 
king  of  Israel ;  2  K.  13,  9,  10.     Further,  we  find  in  succession  among  the 


516  APPENDIX. 

descendants  of  Cain  the  following  names  :  Enoch,  Trad,  Mehujael,  Methusael, 
Lamech,  Gen.  4,  17,  18  ;  and  later  among  the  descendants  of  Seth  these 
similar  ones  :  Enoch,  Methuselah,  Lamech,  Gen.  5,  21-25.  See  Dr.  Rob- 
inson's Greek  Harmony  of  the  Gospels,  p.  183-  187. 


NO.  II.     See  §  67. 

The  Traditions  of  the  Elders  were  unwritten  ordinances  of  indefinite  anti- 
quity, the  principal  of  which,  as  the  Pharisees  alleged,  were  delivered  to 
Moses  in  the  mount,  and  all  of  which  were  transmitted  through  the  High 
Priests  and  Prophets,  down  to  the  members  of  the  great  Sanhedrim  in  their 
own  times ;  and  from  these,  as  the  Jews  say,  they  were  handed  down  to 
Gamaliel,  and  ultimately  to  Rabbi  Jehudah,  by  whom  they  were  digested  and 
committed  to  writing,  toward  the  close  of  the  second  century.  This  collec- 
tion is  termed  the~Mishna ;  and  in  many  cases  it  is  esteemed  among  the  Jews 
as  of  higher  authority  than  the  law  itself.  In  like  manner,  there  are  said  to 
be  many  Christians,  at  the  present  day,  who  receive  ancient  traditionary  usages 
and  opinions  as  authoritative  exponents  of  Christian  doctrine.  They  say  that 
the  preached  gospel  was  before  the  written  gospel ;  and  that  the  testimony  of 
those  who  heard  it  is  entitled  to  equal  credit  with  the  written  evidence  of 
the  Evangelists  ;  especially  as  the  latter  is  but  a  brief  record ,  while  the  oral 
preaching  was  a  more  full  and  copious  announcement  of  the  glad  tidings. 

These  traditions,  both  of  the  Jewish  and  the  Christian  Church,  seem  to 
stand  in  pari  ratione,  the  arguments  in  favor  of  the  admissibility  and  effect  of 
the  one,  applying  with  the  same  force,  in  favor  of  the  other.  All  these  argu- 
ments may  be  resolved  into  two  grounds,  namely,  contemporaneous  practice 
subsequently  and  uniformly  continued  ;  and  contemporaneous  declarations,  as 
part  of  the  res  gesta,  faithfully  transmitted  to  succeeding  times.  It  is  alleg- 
ed that  those  to  whom  the  law  of  God  was  first  announced,  best  knew  its 
precise  import  and  meaning,  and  that  therefore  their  interpretation  and  prac- 
tice, coming  down  concurrently  with  the  law  itself,  is  equally  obligatory. 

But  this  argument  assumes  what  cannot  be  admitted  ;  for  it  still  remains 
to  be  shown  that  those  who  first  heard  the  law,  when  orally  announced,  had 
any  better  means  of  understanding  it  than  those  to  whom  the  same  words 
were  afterwards  read.  The  Ten  Commandments  were  spoken  in  the  hearing 
of  Aaron  and  all  the  congregation  of  Israel ;  immediately  after  which  they 
made  and  worshipped  a  golden  calf.  Surely  this  will  not  be  adduced  as  a 
valid  contemporaneous  exposition  of  the  second  commandment.  The  error 
of  the  argument  lies  in  the  nature  of  the  subject.  The  human  doctrine  of  con- 
temporaneous exposition  is  applicable  only  to  human  laws  and  the  transac- 
tions of  men,  as  equals,  and  not  to  the  laws  of  God.  Among  men,  when 
their  own  language  is  doubtful  and  ambiguous,  their  own  practice  is  admissi- 
ble, to  expound  it ;  because  both  the  language  and  the  practice  are  but  the 
outward  and  visible  signs  of  the  meaning  and  intention  of  one  and  the  same 
mind  and  will,  which  inward  meaning  and  intention  is  the  thing  sought  after. 
It  is  on  the  same  ground,  that  where  a  statute,  capable  of  divers  interpreta- 
tions, has  uniformly  been  acted  upon  in  a  certain  way,  this  is  held  a  sufficient 
exposition  of  its  true  intent.  In  both  cases  it  is  the  conduct  of  the  parties 
themselves  which  is  admitted  to  interpret  their  own  language  ;  expressed,  in 
cases  of  contract,  by  themselves  in  person,  and  in  statutes,  through  the  me- 
dium of  the  legislators,  who  were  their  agents  and  representatives  ;  and  in 
both  cases,  it  is  merely  the  interpretation  of  what  a  man  says,  by  what  he 
does.   ■  But  this  rule  has  never  been  applied,  in  the  law,  to  the  language  of 


APPENDIX.  517 

any  other  person  than  the  party  himself ;  never,  to  the  command  or  direction 
of  his  superior  or  employer.  And  even  the  language  of  the  parties,  w^hen  it 
is  contained  in  a  sealed  instrument,  is  at  this  day  held  incapable  of  being  ex- 
pounded by  their  actions,  on  account  of  the  greater  solemnity  of  the  instru- 
ment. See  Baynham  v.  Guy's  Hospital,  3  Vesey's  Rep.  295.  Eaton  v. 
Lyon,  Ibid.  690,  694.  The  practice  of  men,  therefore,  can  be  no  just  expo- 
nent of  the  law  of  God.  If  tliey  have  mistaken  the  meaning  of  his  command 
from  the  beginning,  the  act  of  contravention  remains  a  sin  in  the  last  trans- 
gressor, as  wrell  as  the  first ;  for  the  word  of  God  cannot  be  changed  or  af- 
fected by  the  gloss  of  human  interpretation. 

The  other  ground,  namely,  that  the  testimony  of  those  who  heard  Jesus 
and  his  apostles  preach,  is  of  equal  authority  with  the  Scriptures,  being  con- 
temporaneous declarations,  and  parts  of  the  res  gestae.,  and  therefore  admissi- 
ble in  aid  of  the  exposition  of  the  written  word,  is  equally  inconsistent  with 
the  sound  and  settled  rules  of  law  respecting  writings.  When  a  party  has 
deliberately  committed  his  intention  and  meaning  to  writing,  the  law  regards 
the  writing  as  the  sole  repository  of  his  mind  and  intention,  and  does  not  ad- 
mit any  oral  testimony  to  alter,  add  to,  or  otherwise  affect  it.  The  reasons 
for  this  rule  are  two  ;  first,  because  the  writing  is  the  more  solemn  act,  by 
the  party  himself,  designed  to  prevent  mistake,  and  to  remain  as  the  perpet- 
ual memorial  of  his  intention  ;  and,  secondly,  because  of  the  great  uncertain- 
ty and  weakness  of  any  secondary  evidence.  For  no  one  can  tell  whether 
the  by-standers  heard  precisely  what  was  said,  nor  whether  they  heard  it  all, 
nor  whether  they  continued  to  remember  it  with  accuracy  until  the  time  when 
they  wrote  it  down  or  communicated  it  to  those  who  wrote  it ;  to  say  nothing  of 
the  danger  of  their  mixing  up  the  language  of  the  speaker  with  what  was 
said  by  others,  or  with  their  own  favorite  theories.  And  where  the  witnesses 
were  not  the  original  auditors  of  what  was  said,  no  one  knows  how  much  the 
truth  may  have  suffered  from  the  many  channels  through  which  it  has  pass- 
ed, in  coming  from  the  first  speaker  to  the  last  writer  or  witness.  On  all 
these  accounts,  the  law  rejects  oral  testimony  of  what  the  parties  said,  in  re- 
gard to  anything  that  has  already  been  solemnly  committed  to  writing  by  the 
parties  themselves,  and  rejects  the  secondary  evidence  of  hearsay,  when  evi- 
dence of  an  higher  degree,  as,  for  example,  a  written  declaration  of  the  par- 
ty, can  be  obtained. 

Now,  inasmuch  as  the  writings  of  the  Evangelists  and  Apostles  were  pen- 
ned under  the  inspiration  of  the  Holy  Spirit,  why  should  not  the  documentary 
evidence  of  the  Gospel,  thus  drawn  up  by  them,  be  treated  with  at  least  as  much 
respect,  as  other  written  documents  ?  If  they  were  inspired  to  write  down  those 
great  truths  for  a  perpetual  memorial  to  after  ages,  then  this  record  is  the 
primary  evidence  of  those  truths.  It  is  the  word  of  God,  penned  by  his  own 
dictation,  and  sealed,  as  it  were,  with  his  own  seal.  If  it  were  a  man's  word 
and  will,  thus  solemnly  written,  no  verbal  or  secondary  evidence  could  be 
admitted,  by  the  common  law,  to  explain,  add  to,  or  vary  it ;  nothing  could 
be  engrafted  upon  it ;  nor  could  any  person  be  admitted  to  testify  what  he 
heard  the  party  say,  in  regard  to  what  was  written.  The  courts  would  at 
once  reject  all  such  attempts,  and  confine  themselves  strictly  to  the  writing 
before  them,  the  only  inquiry  being  as  to  the  meaning  of  the  language  con- 
tained in  that  document,  and  not  as  to  what  the  party  may  elsewhere  have 
spoken.  The  law  presumes  that  the  Writing  alone  is  the  source  to  which  he  in- 
tended that  resort  should  be  had,  in  order  to  ascertainhis  meaning.  But  by  call- 
ing in  the  fathers,  with  their  traditions,  to  prove  what  Christ  and  his  Apostles 
taught,  beyond  what  is  solemnly  recorded  in  the  Scriptures,  the  principle  of 
this  plain  and  sound  rule  of  law  is  violated  ;  resort  is  had  to  secondary  evi- 
dence of  the  truths  of  our  religion,  when  the  primary  evidence  is  already  at 
hand  ;  and  the  pure  fountain  is  deserted  for  the  muddy  stream. 

34 


518  APPENDIX. 


NO.  III.     See  §  137. 

The  use  o{  the  word  testament ,  {diatheke,)  in  a  sense  involving  also  the 
idea  of  a  covenant,  and  in  connexion  with  the  circumstances  of  a  compact,  has 
greatly  perplexed  many  English  readers  of  the  Bible.  The  difficulty  occurs 
in  Matth.  26.  28,  and  the  parallel  places,  where  our  Lord  employs  the  word 
testament,  or  last  will,  in  connexion  with  the  sacrificial  shedding  of  his  own 
blood  ;  a  ceremony  which,  by  means  of  a  suitable  animal,  usually  was  adopt- 
ed among  the  ancients,  upon  the  making  of  the  most  solemn  engagements  ; 
and  instead  of  which,  the  mutual  partaking  of  the  sacrament  of  the  Lord's 
Supper,  by  the  contracting  parties,  was  substituted  among  Christians  in  later 
times.  The  same  embarrassment  occurs,  perhaps  in  a  greater  degree,  in  the 
exposition  of  several  passages  in  the  eighth  and  ninth  chapters  of  the  Epistle 
to  the  Hebrews,  (manifestly  written  by  a  profound  lawyer,  be  he  Paul  or 
ApoUos,)  w^here  he  uses  language  applicable  indiiferently  both  to  a  covenant 
inter  vivos  and  a  last  will.  For  with  us,  a  testament  is  simply  a  declaration 
of  the  last  will  of  the  testator,  in  regard  to  the  disposition  of  his  property 
after  his  decease,  irrespective  of  any  consent  or  even  knowledge,  at  the  time, 
on  the  part  of  him  to  whom  the  estate  is  given  ;  while  a  covenant  requires 
the  mutual  consent  of  both  parties,  as  essential  to  its  existence.  The  one  is 
simply  the  ultima  voluntas  of  an  individual,  the  other  is  the  aggregatio  men- 
iium  of  both  or  all. 

The  solution  of  this  difficulty  belongs  rather  to  theologians,  whose  pro- 
vince it  is  by  no  means  intended  here  to  invade  ;  but  perhaps  a  reference  to  the 
laws  and  usages  in  force  in  Judea  in  the  times  of  our  Saviour  and  his  Apos- 
tles may  furnish  some  aid,  which  a  lawyer  might  contribute  without  trans- 
gressing the  limit  of  his  profession. 

It  is  first  to  be  observed  that  the  municipal  laws  of  Greece  and  Rome  w^ere 
strikingly  similar  ;  those  of  Greece  having  been  freely  imported  into  the  Ro- 
man jurisprudence.  In  like  manner,  the  similarity  of  the  Grecian  laws  and 
usages  with  those  extant  in  Asia  Minor,  indicated  a  common  origin  ;  and  thus, 
what  Greece  derived  from  Egypt  and  the  states  of  Asia  Minor,  these  states, 
after  many  ages,  received  again  as  the  laws  of  their  Roman  masters.  It  should 
also  be  remembered  that  Palestine  had  been  reduced  to  a  Roman  province 
some  years  before  the  time  of  our  Saviour  ;  long  enough,  indeed,  to  have  be- 
come familiar  with  Roman  laws  and  usages,  even  had  they  been  previously 
unknown  ;  and  that  Paul,  to  whom  the  Epistle  to  the  Hebrews  is  generally 
attributed,  was  himself  a  thorough-bred  lawyer,  well  versed  in  the  customs  of 
his  country,  whether  ancient  or  modern.  Among  those  nations,  the  civil 
magistrate  often  exercised  the  functions  of  the  priesthood,  these  dignities  be- 
ing in  some  respects  identical ;  and  thus,  whatever  was  transacted  before  the 
magistrate,  might  naturally  seem  to  partake  of  the  character  of  an  act  of  re- 
ligion. Covenants  were  always  made  with  particular  formalities,  and  to  those 
of  graver  nature,  religious  solemnities  were  often  superadded.  They  were 
frequently  confirmed  by  an  oath,  the  most  solemn  form  of  which  was  taken 
standing  before  the  altar  ;  and  whosoever  swore  by  the  altar,  swore  by  the 
sacrifice  thereon,  and  was  held  as  firmly  bound  as  though  he  had  passed  be- 
tween the  dismembered  parts  of  the  victim.  Of  the  latter  kind  was  the  oath, 
by  which  God  confirmed  his  covenant  with  Abraham,  (Gen.  xv.)  when  the 
visible  light  of  his  presence  passed  between  the  pieces  which  the  patriarch 
had  divided  and  laid  "  each  piece  one  against  another." 

With  these  things  in  view,  we  may  now  look  at  some  of  the  modes  of 
transferring  property,  practised  by  the  nations  alluded  to. 

Among  the  methods  of  alienation  or  sale  of  property  by  the  owner,  in  his 
lifetime,  was  that  which  in  the  Roman  law  was  termed  mancipatio ;  a  mode 
by  which  the  vendor  conveyed  property  to  the  purchaser,  each  party  being 


APPENDIX.  519 

present,  either  in  person,  or  by  his  agent,  representative,  or  factor.  Five  wit- 
nesses were  requisite,  one  of  whom  was  called  libripens,  or  the  balance-hold- 
er. This  form  had  its  origin  in  the  sale  of  goods  by  weight,  but  was  grad- 
ually extended  to  all  sales  ;  and  the  practice  was  for  the  buyer  to  strike  the 
balance  with  a  piece  of  money  called  a  sestertius,  which  was  immediately  paid 
over  to  the  vendor  as  part  of  the  price  ;  and  hence  the  expression  per  ces  et 
libram  vendere. 

Wills  or  testaments  were  made  with  great  solemnity.  One  method  among 
the  Romans,  probably  common,  in  its  principal  traits,  to  the  other  nations  be- 
fore mentioned,  was  termed  the  testament  per  cbs  et  libram,  it  being  effected 
in  the  form  of  a  sale.  This  mode  seems  to  have  been  resorted  to  whenever 
the  estate  was  given  to  a  stranger,  {hcsres  extraneus,)  to  the  exclusion  of 
the  hceres  suus,  or  necessarius,  or,  as  we  should  say,  the  heir  at  law  ;  and 
it  was  founded  on  a  purchase  of  the  estate  by  the  adopted  heir,  who  suc- 
ceeded to  the  privileges  of  the  child.  The  forms  of  a  sale  by  mancipatio 
were  therefore  scrupulously  observed  ;  the  presence  and  agreement  of  the 
purchaser,  either  in  person  or  by  his  representative  or  negotiator,  being  ne- 
cessary to  its  validity.  The  reason  for  requiring  this  form  was  because  it 
involved  a  covenant  on  the  part  of  the  adopted  heir  or  legatee,  by  which  he 
became  bound  to  pay  all  the  debts  of  the  testator.  Having  entered  into  this 
covenant,  he  had  the  best  possible  title  in  law  to  the  inheritance,  namely,  that 
of  a  purchaser  for  a  valuable  consideration.  Among  the  Greeks,  and  proba- 
bly among  the  Romans  also,  this  was  transacted  in  the  presence  of  a  magis- 
trate, who  sanctioned  it  by  his  sentence  of  approval.  This  was  the  most  an- 
cient form  of  a  will ;  and  it  does  not  seem  to  have  been  abrogated  until  the 
time  of  Constantine. 

Now,  when  our  Saviour  speaks  of  the  new  testament  in  his  blood,  or  of  his 
blood  of  the  new  testament,  and  when  Paul  uses  similar  forms  of  expression 
may  not  the  figure  have  reference  to  the  custom  above  stated  ?  And  if  so, 
may  not  this  custom  guide  us  to  the  true  meaning  of  the  words  ?  Does  it  in- 
timate to  us  that  the  promised  inheritance  was  first  given  to  man,  as  it  were 
by  a  testament  in  this  ancient  form,  upon  a  covenant  of  his  own  perfect 
obedience  to  every  part  of  the  law  of  God  ;  that  having  broken  this  covenant, 
his  title  became  forfeited  ;  that  the  inheritance  was  afterwards  promised, 
in  the  same  manner,  to  every  one,  Jew  or  Gentile,  upon  a  new  covenant 
and  condition,  namely,  of  a  true  faith  in  Christ ;  a  faith  evinced  in  the 
fruits  of  a  holy  life  ;  that  this  inheritance  by  a  new  testament  and  covenant 
was  negotiated,  as  it  were,  and  obtained  for  man  by  the  mediation  of  Jesus 
Christ,  (''the  mediator  of  the  new  testament,"  Heb.  9.  15,)  as  the  rep- 
resentative of  all  who  should  accept  it  by  such  faith,  and  their  surety  for  the 
performance  of  its  conditions  ;  that  it  was  purchased  by  his  obedience  and 
solemnized  by  the  sacrifice  of  himself  as  the  victim  ? 

This  solution  is  suggested  with  much  diffidence.  That  it  carries  these 
passages  clear  of  all  difficulty  is  not  pretended.  The  very  nature  of  the  sub- 
ject renders  it  difficult  of  illustration  by  any  reference  to  human  affairs  ;  and 
the  embarrassment  is  proportionally  increased,  whenever  the  simile  is  pressed 
beyond  its  principal  point  of  resemblance. 

See  Ayliffe's  Pandect,  pp.  349,  393,  *367-*369.  Book  iii.  tit.  xii.  xv.  Leges  Atticae, 
De  Testamentis,  &C.  tit.  vi.  S.  Petit.  Comm.  in  Leges  Attic,  p.  479-481.  Justin. 
Inst.  lib.  2.  tit.  10,  §  1.  Ibid.  tit.  19,  §  5,  6.  Cooper's  Justinian,  p.  487.  Cod.  lib.  6. 
tit.  23, 1.  15.  Fuss's  Roman  Antiq.  ch.  1,  §  87,  97,  103,  107,  183.  Michaelis,  LL. 
Moses,  vol.  4,  art.  302.    Bp.  Patrick,  quoted  in  Bush's  Illustrations,  p.  254. 


520  APPENDIX. 

NO.  IV. 

The  Trial   of    Jesus. 

The  death  of  Jesus  is  universally  regarded  among  Christians  as  a  cruel 
murder,  perpetrated  under  the  pretence  of  a  legal  sentence,  after  a  trial,  in 
which  the  forms  of  law  were  essentially  and  grossly  violated.  The  Jews  to 
this  day  maintain,  that,  whatever  were  the  merits  of  the  case,  the  trial  was 
at  least  regular,  and  the  sentence  legally  j^ist ;  that  he  was  accused  of  blas- 
phemy, and  convicted  of  that  offence  by  legal  evidence.  The  question  between 
them  involves  two  distinct  points  of  inquiry,  namely,  first,  whether  he  was 
guilty  of  blasphemy ;  and,  secondly,  whether  the  arraignment  and  trial  were 
conducted  in  the  ordinary  forms  of  law.  But  there  will  still  remain  a  third 
question,  namely,  whether,  admitting  that,  as  a  mere  man,  he  had  violated  the 
law  against  blasphemy,  he  could  legally  be  put  to  death  for  that  cause  ;  and  if 
not,  then  whether  he  was  justly  condemned  upon  the  new  and  supplemental 
accusation  of  treason  or  of  sedition,  which  was  vehemently  urged  against 
him.  The  first  and  last  of  these  inquiries  it  is  proposed  briefly  to  pursue  ; 
but  it  will  be  necessary  previously  to  understand  the  light  in  which  he  was 
regarded  by  the  Jewish  rulers  and  people,  the  state  of  their  criminal  juris- 
prudence and  course  of  proceeding,  and  especially  the  nature  and  extent  of 
the  law  concerning  blasphemy,  upon  which  he  was  indicted. 

In  the  early  period  of  the  ministry  of  Jesus,  he  does  not  appear  to  have 
excited  among  the  Pharisees  any  emotion  but  wonder  and  astonishment,  and 
an  intense  interest  respecting  the  nature  of  his  mission.  But  the  people 
heard  him  with  increasing  avidity,  and  followed  him  in  countless  throngs. 
He  taught  a  purer  religion  than  the  Scribes  and  Pharisees,  whose  pride  and 
corruption  he  boldly  denounced.  He  preached  charity  and  humility,  and 
perfect  holiness  of  heart  and  life,  as  essential  to  the  favor  of  God,  whose 
laws  he  expounded  in  all  the  depth  of  their  spirituality,  in  opposition  to  the 
traditions  of  the  elders,  and  the  false  glosses  of  the  Scribes  and  Pharisees. 
These  sects  he  boldly  charged  with  making  void  and  rejecting  the  law  of  God, 
and  enslaving  men  by  their  traditions  ;  he  accused  them  of  hypocrisy,  covet- 
ousness,  oppression,  and  lust  of  power  and  popularity  ;  and  denounced  them 
as  hinderers  of  the  salvation  of  others,  as  a  generation  of  serpents  and  vipers, 
doomed  to  final  perdition.  It  was  natural  that  these  terrific  denunciations, 
from  such  a  personage,  supported  by  his  growing  power  and  the  increasing 
acclamations  of  the  people,  should  alarm  the  partisans  of  the  ancient  theoc- 
racy, and  lead  them  to  desire  his  destruction.  This  alarm  evidently  increased 
with  the  progress  of  his  ministry ;  and  was  greatly  heightened  by  the  raising 
of  Lazarus  from  the  dead,  on  which  occasion  the  death  of  Jesus  was  defini- 
tively resolved  on  ;  ^  but  no  active  measures  against  him  seem  to  have  been 
attempted,  until  the  time  when,  under  the  parable  of  the  wicked  husbandmen 
who  cast  the  heir  out  of  the  vineyard  and  slew  him,  he  declared  that  the 
kingdom  of  God  should  be  taken  from  them,  and  given  to  others  more  worthy. 
Perceiving  that  he  spake  this  parable  against  them,  from  that  hour  they 
sought  to  lay  hands  on  him,  and  were  restrained  only  by  fear  of  the  popular 
indignation.^ 

Having  thus  determined  to  destroy  Jesus  at  all  events,  as  a  person  whose 
very  existence  was  fatal  to  their  own  power,  and  perhaps,  in  their  view,  to 
the  safety  of  their  nation,  the  first  step  was  to  render  him  odious  to  the  peo- 
ple ;  without  which  the  design  would  undoubtedly  recoil  on  the  heads  of  its 
contrivers,  his  popularity  being  unbounded.  Countless  numbers  had  received 
the  benefit  of  his  miraculous  gifts ;  and  it  was  therefore  deemed  a  vain  at- 

^  See  John  xi.  47-54. 

2  Malth.  xxi.  33-46.    Mark  xxii.  1  - 12.    Luke  xx.  9-19. 


APPENDIX.  521 

tempt  to  found  an  accusation,  at  that  time,  on  any  past  transaction  of  his  life, 
A  new  occasion  was  accordingly  sought,  by  endeavoring  to  "  entangle  him 
in  his  talk  ;  "  a  measure,  planned  and  conducted  with  consummate  cunning 
and  skill.  The  Jews  were  divided  into  two  political  parties.  One  of  these 
consisted  of  the  Pharisees,  who  held  it  unlawful  to  acknowledge  or  pay 
tribute  to  the  Roman  emperor,  because  they  were  forbidden,  by  the  law  of 
Moses,*  to  set  a  king  over  them  who  was  a  stranger,  and  not  one  of  their  own 
countrymen.  The  other  party  was  composed  of  the  partisans  of  Herod,  who 
understood  this  law  to  forbid  only  the  voluntary  election  of  a  stranger,  and 
therefore  esteemed  it  not  unlawful  to  submit  and  pay  tribute  to  a  conqueror. 
These  two  parties,  though  bitterly  opposed  to  each  other,  united  in  the  attempt 
to  entrap  Jesus,  by  the  question,  —  "Is  it  lawful  to  give  tribute  to  Caesar,  or 
not?  "  **  If  ne  answered  in  the  negative,  the  Herodians  were  to  accuse  him 
to  Pilate,  for  treason  ;  if  in  the  affirmative,  the  Pharisees  would  denounce 
him  to  the  people,  as  an  enemy  to  their  liberties.'  This  insidious  design  was 
signally  frustrated  by  the  wisdom  of  his  reply,  when,  referring  to  Caesar's 
image  and  legend,  on  the  coins  which  they  all  received  as  legally  current,  he 
showed  the  inconsistency  of  withholding  the  honor  due  to  one  thus  implicitly 
acknowledged  by  both  parties  to  be  their  lawful  sovereign. 

Defeated  in  this  attempt  to  commit  him  politically,  their  next  endeavor  was 
to  render  him  obnoxious  to  one  or  the  other  of  the  two  great  religious  sects, 
which  were  divided  upon  the  doctrine  of  the  resurrection,  the  Pharisees 
affirming,  and  the  Sadducees  denying,  that  the  dead  would  rise  again.  The 
latter  he  easily  silenced,  by  a  striking  exposition  of  their  own  law.  They 
asked  him  which,  of  several  husbands,  would  be  entitled  in  the  next  world  to 
the  wife  whom  they  successively  had  married  in  this  ;  and  in  reply,  he 
showed  them  that  in  heaven  the  relation  of  husband  and  wife  was  unknown.* 

Their  last  trial  was  made  by  a  lawyer,  who  sought  to  entrap  him  into  an 
assertion  that  one  commandment  in  the  law  was  greater  than  another  ;  a  de- 
sign rendered  abortive  by  his  reply  that  they  were  all  of  equal  obligation.* 

It  being  apparent,  from  these  successive  defeats,  that  any  farther  attempt 
to  find  new  matter  of  accusation  would  result  only  in  disgrace  to  themselves, 
the  enemies  of  Jesus  seem  to  have  come  to  the  determination  to  secure  his 
person  secretly,  and  afterwards  to  put  him  to  death,  in  any  manner  that 
would  not  render  them  odious  to  the  people.  In  execution  of  this  design,  they 
first  bribed  Judas  to  betray  him  by  night  into  their  hands.  This  object  being 
attained,  the  next  step  was  to  destroy  his  reputation,  and  if  possible  to  render 
him  so  vile  in  the  public  estimation,  as  that  his  destruction  would  be  regarded 
with  complacency.  Now  no  charge  could  so  surely  produce  this  effect,  and 
none  could  so  plausibly  be  preferred  against  him,  as  that  of  blasphemy  ;  a 
crime  which  the  "Jews  regarded  with  peculiar  horror.  Even  their  veneration 
of  Jesus,  and  the  awe  which  his  presence  inspired,  had  not  been  sufficient  to 
restrain  their  rising  indignation  on  several  occasions,  when  they  regarded  his 
language  as  the  blasphemous  arrogation  of  a  divine  character  and  power  to 
himself ;  and  could  they  now  be  brought  to  believe  him  a  blasphemer,  and 
see  him  legally  convicted  of  this  atrocious  crime,  his  destruction  might  easily 
be  brought  about,  without  any  very  scrupulous  regard  to  the  form,  and  even 
with  honor  to  those  by  whom  it  might  be  accomplished. 

It  will  now  be  necessary  to  consider  more  particularly  the  nature  of  the 
crime  of  blasphemy,  in  its  larger  signification,  as  it  may  be  deduced  from  the 
law  of  God.  That  the  spirit  of  this  law  requires  from  all  men,  everywhere, 
and  at  all  times,  the  profoundest  veneration  of  the  Supreme  Being,  and  the 

\ 

'  Deut.  xvii.  15. 

2  Matth.  xxii.  15-22.    Mark  xii.  13-17.    Luke  xx.  20  -26. 

3  Tappan's  Jewish  Ant.  p.  239. 

4  Matth.  xxii.  23 -  33.    Mark  xii.  18-27.    Luke  xx.  27  - 39. 

5  Matth.  xxii.  25  -40,  46.     Mark  xii.  28-34. 


522  APPENDIX. 

most  submissive  acknowledgment  of  Him  as  their  rightful  Sovereign,  is  too 
plain  to  require  argument.  If  proof  were  wanted,  it  is  abundantly  furnished 
in  the  Decalogue,'  which  is  admitted  among  Christians  to  be  of  universal 
obligation.  At  the  time  when  the  Jewish  Theocracy  was  established,  idol- 
atry had  become  generally  prevalent,  and  men  had  nearly  lost  all  just  notions 
of  the  nature  and  attributes  of  their  Creator.  It  is  therefore  supposed  that 
the  design  of  Jehovah,  in  forming  the  Jewish  constitution  and  code  of  laws, 
was  to  preserve  the  knowledge  of  himself  as  the  true  God,  and  to  retain 
that  people  in  the  strictest  possible  allegiance  to  him  alone  ;  totally  ex- 
cluding every  acknowledgment  of  any  other  being,  either  as  an  object  of 
worship  or  a  source  of  power.  Hence  the  severity  with  which  he  required 
that  sorceries,  divinations,  witchcrafts  and  false  prophecies,  as  well  as  open 
idolatries,  should  be  punished,  they  being  alike  acts  of  trea^n,  or,  as  we 
might  say,  of  prcBmunire,  amounting  to  the  open  acknowledgment  of  a  power 
independent  of  Jehovah.  Hence,  too,  the  great  veneration  in  which  he  com- 
manded that  his  name  and  attributes  should  be  held,  even  in  ordinary  con- 
versation. It  is  the  breach  of  this  last  law,  to  which  the  term  blasphemy,  in 
its  more  restricted  sense,  has  usually  been  applied  ;  ^  but  originally  the  com- 
mand evidently  extended  to  every  word  or  act,  directly  in  derogation  of  the 
sovereignty  of  Jehovah,  such  as  speaking  in  the  name  of  another  god,^  or 
omitting,  on  any  occasion  that  required  it,  to  give  to  Jehovah  the  honor  due 
to  his  own  name.'*    Thus,  when  Moses  and  Aaron,  at  the  command  of  God, 

*  Exodus  XX.  1-7.  And  God  spake  all  these  words,  saying,  I  am  the  Lord  thy 
God,  which  have  brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage. 
Thou  shalt  have  no  other  gods  before  me.  Thou  shall  not  make  unto  thee  any  graven 
imeige,  or  any  likeness  of  any  thing-  that  is  in  heaven  above,  or  that  is  in  the  earth  be- 
neath, or  that  is  in  the  water  under  the  earth  :  Thou  shalt  not  bown  down  thyself  to 
them,  nor  serve  them :  for  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  children  unto  the  third  and  fourth  g-eneration  of  them  that  hate 
me  ;  And  shewing  mercy  unto  thousands  of  them  that  love  me,  and  keep  my  com- 
mandments. Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  :  for  the  Lord 
will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 

2  Lev.  xxiv.  11  -16.  And  the  Israelitish  woman's  son  blasphemed  the  name  of  the 
Lord,  and  cursed  ;  and  they  brought  him  unto  Moses :  (and  his  mother's  name  was 
Shelomith,  the  daughter  of  Dibri,  of  the  tribe  of  Dan  :)  And  they  put  him  in  ward, 
that  the  mind  of  the  Lord  might  be  shewed  them.  And  the  Lord  spake  unto  Moses, 
saying,  Bring  forth  him  that  hath  cursed  without  the  camp,  and  let  all  that  heard  him 
lay  their  hands  upon  his  head,  and  let  all  the  congregation  stone  him.  And  thou  shalt 
speak  unto  the  children  of  Israel,  saying.  Whosoever  curseth  his  God  shall  bear  his 
sin.  And  he  that  blasphemeth  the  name  of  the  Lord,  he  shall  surely  be  put  to  death, 
and  all  the  congregation  shall  certainly  stone  him  :  as  well  the  stranger,  as  he  that  is 
born  in  the  land,  when  he  blasphemeth  the  name  of  the  Lord,  shall  be  put  to  death. 
See  A.  Clarke  on  Matth.  ix.  3'. 

3  Deut.  xiii.  6-10.  If  thy  brother,  the  son  of  thy  mother,  or  thy  son,  or  thy  daugh- 
ter, or  the  wife  of  thy  bosom,  or  thy  friend,  which  is  as  thine  own  soul,  entice  thee 
secretly,  saying,  Let  us  go  and  serve  other  gods,  which  thou  hast  not  known,  thou, 
nor  thy  fathers  ;  Namely,  of  the  gods  of  the  people  which  are  round  about  you,  nigh 
unto  thee,  or  far  off  from  thee,  from  the  one  end  of  the  earth  even  unto  the  other  end 
of  the  earth  ;  Thou  shalt  not  consent  unto  him,  nor  hearken  unto  him  ;  neither  shall 
thine  eye  pity  him,  neither  shalt  thou  spare,  neither  shalt  thou  conceal  him:  But  thou 
shalt  surely  kill  him  ;  thine  hand  shall  be  first  upon  him  to  put  him  to  death,  and  af- 
terwards the  hand  of  all  the  people.  And  thou  shalt  stone  him  with  stones  that  he 
die  ;  because  he  hath  sought  to  thrust  thee  away  from  the  Lord  thy  God,  which 
brought  thee  out  of  the  land  of  Egypt  from  the  house  of  bondage.  Deut.  xviii.  20. 
But  the  prophet,  which  shall  presume  to  speak  a  word  in  my  name,  which  I  have  not 
commanded  him  to  speak,  or  that  shall  speak  in  the  name  of  other  gods,  even  that 
prophet  shall  die. 

4  It  is  true'  that  in  the  Mishna  it  is  written  —  "  Blasphemus  non  tenetur,  nisi  ex- 
pressit  Nomen."  Mishna,  Pars  iv.  p.  242.  Tractatus  de  Synedriis,  cap.  7,.§  5.  But 
these  traditions  were  not  written  until  150  years  after  the  time  of  our  Saviour  ;  and  the 
passage,  moreover,  seems  properly  to  refer  to  that  form  of  blasphemy  which  consists 
in  evil  speaking  of  the  Supreme  Being,  in  a  direct  manner,  rather  than  to  the  other 
forms  in  which  this  offence,  in  its  larger  acceptation,  might  be  committed.  See 
Michsehs,  Comm.  Art.  251.  Vol.  4,  p.  67-70. 


APPENDIX.  623 

smote  the  rock  in  Kadesh,  that  from  it  waters  might  flow  to  refresh  the  fam- 
ishing- multitude,  but  neglected  to  honor  him  as  the  source  of  the  miraculous 
energy,  and  arrogated  it  to  themselves,  saying,  "  Hear  now,  ye  rebels,  must 
we  bring  you  water  out  of  this  rock  ?  "  '  this  omission  drew  on  them  his  se- 
vere displeasure.  "  And  the  Lord  spake  unto  Moses  and  Aaron,  Because 
ye  believed  me  not,  to  sanctify  me  in  the  eyes  of  the  children  of  Israel,  there- 
fore ye  shall  not  bring  this  congregation  into  the  land  which  I  have  given 
them."  Accordingly,  both  Moses  and  Aaron  died  before  the  Israelites  en- 
tered into  the  promised  land.^  No  other  deity  was  permitted  to  be  invoked  ; 
no  miracle  must  be  wrought,  but  in  the  name  of  God  alone.  "  I  am  Jeho- 
vah ;  that  is  my  name  ;  and  my  glory  will  I  not  give  to  another,  neither  my 
praise  to  graven  images."^  This  was  ever  a  cardinal  principle  of  his  law, 
neither  newly  announced  by  Isaiah,  nor  by  Moses.  Its  promulgation  on 
Mount  Sinai  was  merely  declaratory  of  what  had  been  well  understood  at 
the  beginning,  namely,  that  God  alone  was  the  Lord  of  all  power  and  might, 
and  would  be  expressly  acknowledged  as  such,  in  every  exertion  of  super- 
human energy  or  wisdom.  Thus  Joseph,  when  required  to  interpret  the 
dream  of  Pharaoh,  replied,  "  It  is  not  in  me  :  God  shall  give  Pharaoh  an  an- 
swer of  peace."*  And  Moses,  in  all  the  miracles  previously  wrought  by 
him  in  Egypt,  expressly  denounced  them  as  the  judgments  of  God,  by  whose 
hand  alone  they  were  inflicted.'^  After  the  solemn  re-enactment  of  this  law 
on  Mount  Sinai,  its  signal  violation  by  Moses  and  Aaron  deserved  to  be  made 
as  signal  an  example  of  warning  ;  and  this  judgment  of  Jehovah  may  be  said 
to  constitute  the  leading  case  under  this  article  of  the  law  ;  forming  a  rule  of 
action  and  of  judgment  for  all  cases  of  miracles  which  might  be  wrought  in 
all  coming  time.  The  same  principle  was  afterwards  expressly  extended  to 
prophesying.  "  The  prophet  —  that  shall  speak  in  the  name  of  other  gods, 
even  that  prophet  shall  die."^  His  character  of  prophet,  and  even  his  in- 
spiration, shall  not  authorize  him  to  prophesy  but  in  the  name  of  the  Lord. 
He  shall  not  exercise  his  office  in  his  own  name,  nor  in  any  name  but  that  of 
Jehovah,  from  whom  his  power  was  derived. 

That  such  was  understood  to  be  the  true  meaning  of  this  law  of  God,  is 
further  evident  from  the  practice  of  the  prophets,  in  later  times,  to  whom 
was  given  the  power  of  working  miracles.  These  they  always  wrought  in 
his  name,  expressly  acknowledged  at  the  time.  Thus,  the  miracle  of  thun- 
der and  rain  in  the  season  of  the  wheat-harvest,  called  for  by  Samuel,  he 
expressly  attributed  to  the  Lord.''  So  did  Elijah,  when  he  called  fire  from 
heaven  to  consume  his  sacrifice,  in  refutation  of  the  claims  of  Baal.'  So  did 
Elisha,  when  he  divided  the  waters  of  Jordan,  by  smiting  them  with  the 
mantle  of  Elijah  ;  ^  and  again,  when  he  miraculously  multiplied  the  loaves  of 
bread,  for  the  people  that  were  with  him  ;  ^°  and  again,  when  he  caused  the 
young  man's  eyes  to  be  opened,  that  he  might  behold  the  hosts  of  the  Lord 
around  him,  and  smote  his  enemies  with  blindness.**     And  even  the  angel 

1  Numb.  XX.  10,  12. 

2  Numb.  XX.  24.     Deut.  i.  37,  and  xxxiv.  4,  5. 

3  Is.  xlii.  8,  and  xlviii.  2.  ^  Gen.  xh.  16,  25,  28. 
5  Exod.  viii.  ix.  x.  per  tot.  ^  Deut.  xviii.  20. 

7  "  Now,  therefore,  stand  and  see  this  great  thing,  which  the  Lord  will  do  before 
your  eyes."     1  Sam.  xii.  16- 18. 

8  "  And  it  came  to  pass,  at  the  time  of  the  offering  of  the  evening  sacrifice,  that  Eli- 
jah the  prophet  came  near  and  said,  Lord  God  of  Abraham,  Isaac,  and  of  Israel,  let  it 
be  known  this  day  that  thou  art  God  in  Israel,^^  &c.     1  Kings  xviii.  36-38. 

^  "And  he  took  the  mantle  of  Elijah  that  fell  from  him,  and  smote  the  waters,  and 
said,   IVTiere  is  the  Lord  God  of  Elijah?  "  &c.    2  Kings  ii.  14.  ■ 

10  "  For  thus  saith  the  Lord,  they  shall  eat  and  shall  leave  thereof,"  &c.  2  Kings 
iv.  43. 

"  See  2  Kings  vi.  16, 17, 18,20.  In  some  other  places,  where  there  is  no  express 
reference  to  the  power  of  God,  the  omission  may  be  attributed  to  the  brevity  of  the 
narrative  ;  but  even  in  those  cases,  such  reference  is  plainly  implied. 


524  APPENDIX. 

Gabriel,  when  sent  to  interpret  to  Daniel  the  things  which  should  befall  his 
people  in  the  latter  days,  explicitly  announced  himself  as  speaking  in  Jeho- 
vah's name.' 

The  same  view  of  the  sinfulness  of  exercising  superhuman  power  without 
an  express  acknowledgment  of  God  as  its  author,  and  of  any  usurpation  of 
his  authority,  continued  to  prevail,  down  to  the  time  of  our  Saviour.  Thus, 
when  he  said  to  the  sick  of  the  palsy,  "  Son,  be  of  good  cheer,  thy  sins  be 
forgiven  thee,"  certain  of  the  Scribes  said  within  themselves,  "  This  man 
blasphemeth.  Who  can  forgive  sins,  but  God  alone  ?  "  *  And  again,  when 
the  Jews,  on  another  occasion,  took  up  stones  to  stone  him,  and  Jesus,  ap- 
pealing to  his  good  works  done  among  them,  asked  for  which  of  them  he 
was  to  be  stoned  ;  they  replied,  "  For  a  good  work  we  stone  thee  not,  but 
for  blasphemy,  and  because  that  thou,  being  a  man,  makest  thyself  God."  ^ 
Yet  Jesus  had  on  no  occasion  mentioned  the  name  of  Jehovah,  but  with  pro- 
found reverence. 

Thus  it  appears  that  the  law  of  blasphemy,  as  it  was  understood  among 
the  Jews,  extended  not  only  to  the  offence  of  impiously  using  the  name  of 
the  Supreme  Being,  but  to  every  usurpation  of  his  authority,  or  arrogation, 
by  a  created  being,  of  the  honor  and  power  belonging  to  him  alone.''  Like 
the  crime  of  treason  among  men,  its  essence  consisted  in  acknowledging  or 
setting  up  the  authority  of  another  sovereign  than  one's  own,  oi  invading  the 
powers  pertaining  exclusively  to  him  ;  an  offence,  of  which  the  case  of  Mo- 
ses, before  cited,  is  a  prominent  instance,  both  in  its  circumstances  and  in  its 
punishment.  Whether  a  false  god  was  acknowledged  or  the  true  one  de- 
nied, and  whether  the  denial  was  in  express  terms,  or  by  implication,  in  as- 
suming to  do,  by  underived  power,  and  in  one's  own  name,  that  which  God 
only  could  perform,  the  offence  was  essentially  the  same.  And  in  such  hor- 
ror was  it  held  by  the  Israelites,  that  in  token  of  it  every  one  was  obliged, 
by  an  early  and  universal  custom,  to  rend  his  garments,  whenever  it  was 
committed  or  related  in  his  presence.^  This  sentiment  was  deeply  felt  by  the 
whole  people,  as  a  part  of  their  religion. 

Such  being  the  general  scope  and  spirit  of  the  law,  it  would  seem  to  have 

1  Dan.  ix.  21,  23,  and  x.  11,  12.     See  further,  2  Kings  xviii.  30-35,  and  xix.  1-3. 

2  Matt.  ix.  2,  3.     Luke  v.  20,  21. 

3  John  X.  31-33. 

4  This  view  of  the  Jewish  law  may  seem  opposed  to  that  of  Dr.  Campbell,  in  his 
Preliminary  Dissertations  on  the  Gospels  ;  (Vol.  2,  Diss.  ix.  Part  2,)  but  it  is  evident, 
on  examination,  that  he  is  discussing  the  word  blasphemy,  and  the  propriety  of  its  ap- 

Slication,  taken  in  its  more  restricted  sense  of  intentional  and  direct  malediction  of 
ehovah  ;  and  not  whether  the  assumption  of  his  attributes  and  authority  was  or  was 
not  a  violation  of  his  law.  That  this  assumption  was  a  heinous  transgi*ession,  seems 
universally  agreed.  The  question,  therefore,  is  reduced  to  this  —  whether  the  offence 
was  properly  termed  blasphemy.  For  the  act,  by  whatever  name  it  were  called,  was 
a  capital  crime.  The  Jewish  judges  of  that  day  held  it  to  amount  to  blasphemy  ;  and 
in  so  doing,  they  do  not  appear  to  have  given  to  their  law  a  construction  more  expanded 
and  comprehensive  than  has  been  given  by  judges  in  our  own  times,  to  the  law  of  trea- 
son, or  of  sedition. 

*  This  was  judicially  and  solemnly  done  by  the  mem1)ers  of  the  Sanhedrim,  rising 
from  their  seats,  when  the  crime  was  testified  to.  Only  one  witness  was  permitted  to 
repeat  the  words  ;  the  others  simply  stating  that  they  heard  the  same  which  he  had 
related.  The  practice  is  thus  described  in  the  Mishna  :  "  Exactis  omnibus,  interro- 
gant  vetustissimum  testium,  dicendo,  —  Edissere,  quodcumque  audivisti  expresse. 
Tum  ille  hoc  refert.  Judices  autem  stant  erecti,  vestesque  discerpunt,  non  resarciendas. 
Dein  secundus  tertiusque  ait, — Eg-o  idem,  quod  ille,  aiulivi."  Mishna,  Pars  4. 
Tractat.  de  Synedriis,  cap.  7,  §5.  Upon  which,  Cocceius  remarks:  —  "Assurgunt 
reverentiae  causa.  Mos  discendarum  vestium  probatur  ex  2do  Regum,  xviii.  37.  Hinc 
nata  est  regula,  —  Qui  blasphemiam  audit,  vel  ab  ipso  auctore  vet  ex  alio,  tenetur  vestem. 
discerpere.  Ratio  est,  ut  semper  ob  oculos  et  animum  versetur  mseroris  aut  indigna- 
tionis  mnemosynon."  Coccej.  in  loc.  §  11,  12.  The  custom  is  fully  explained,  with 
particular  reference  to  the  high  priest  at  the  trial  of  Jesus,  by  Hedenus,  De  Scissione 
Vestium,  38,  42.     (In  Ugolini  Thesauro,  Tom.  xxix.  fol.  1025,  &c.) 


APPENDIX.  625 

been  easy  to  prove  that  Jesus  had  repeatedly  mcurred  its  penalties.  He  had 
performed  many  miracles,  but  never  in  any  other  name  than  his  own.  In  his 
own  name,  and  without  the  recognition  of  any  higher  power,  he  had  miracu- 
lously healed  the  sick,  restored  sight  to  the  blind  and  strength  to  the  lame, 
cast  out  devils,  rebuked  the  winds,  calmed  the  sea,  and  raised  the  dead.  In 
his  own  name,  also,  and  with  no  allusion  to  the  Omniscient,  no  "  Thus  saith 
the  Lord,"  he  had  prophesied  of  things  to  come.  He  had  by  his  own  au- 
thority forgiven  sins,  and  promised,  by  his  own  power,  not  only  to  raise  the 
dead,  but  to  resume  his  own  life,  after  he  should,  as  he  predicted,  be  put  to 
death.  Finally,  he  had  expressly  claimed  for  himself  a  divine  origin  and 
character,  and  the  power  to  judge  both  the  quick  and  dead.^  Considered  as 
a  man,  he  had  usurped  the  attributes  of  God.  That  he  was  not  arrested  at 
an  earlier  period,  is  to  be  attributed  to  his  great  popularity,  and  the  astound- 
ing effect  of  his  miracles.  His  whole  career  had  been  resplendent  with  be- 
neficence to  the  thousands  who  surrounded  him.  His  eloquence  surpassed 
all  that  had  been  uttered  by  man.  The  people  were  amazed,  bewildered  and 
fascinated,  by  the  resistless  power  of  his  life.  It  was  not  until  his  last  tri- 
umphal visit  to  Jerusalem,  after  he  had  openly  raised  Lazarus  from  the  dead, 
when  the  chief  priests  and  elders  perceived  that  "  the  world  was  gone  after 
him,"  that  they  were  stricken  with  dismay  and  apprehension  for  their  safety, 
and  under  this  panic  resolved  upon  the  perilous  measure  of  his  destruction. 

The  only  safe  method  in  which  this  could  be  accomplished,  was  under  the 
sanction  of  a  legal  trial  and  sentence.  Jesus,  therefore,  upon  his  apprehen- 
sion, was  first  brought  before  the  great  tribunal  of  the  Sanhedrim,  and 
charged  with  the  crime  of  blasphemy.  What  were  the  specifications  under 
this  general  charge,  or  whether  any  were  necessary,  we  are  not  informed. 
But  that  this  was  the  offence  charged,  is  manifest  both  from  the  evidence  ad- 
duced and  from  the  judgment  of  conviction.^  Such  was  the  estimation  in 
which  he  was  held,  that  it  was  with  great  difficulty  that  witnesses  could  be 
found  to  testify  against  him  ;  and  the  two  who  at  last  were  procured,  testi- 
fied falsely,  in  applying  his  words  to  the  temple  of  Solomon,  which  he  spake 
of  the  temple  of  his  body.  When,  upon  the  occasion  of  his  scourging  the 
money-changers  out  of  the  temple,  the  Jews  demanded  by  what  authority  he 
did  this,  Jesus  replied,  alluding  to  his  own  person,  "  Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up."^  But  though  the  witnesses  swore 
falsely  in  testifying  that  he  spake  of  the  Jewish  temple,  yet  his  words,  in 
either  sense,  amounted  to  a  claim  of  the  power  of  working  miracles,  and  so 
brought  him  within  the  law.  The  high  priest,  however,  still  desirous  of 
new  evidence,  which  might  justify  his  condemnation  in  the  eyes  of  the  people, 
proceeded  to  interrogate  Jesus  concerning  his  character  and  mission.  "  I 
adjure  thee,  by  the  living  God,  that  thou  tell  us  whether  thou  be  the  Christ, 
the  Son  of  God.  Jesus  saith  unto  him.  Thou  hast  said  :  nevertheless,  I  say 
unto  you,  hereafter  ye  shall  see  the  Son  of  Man  sitting  on  the  right  hand  of 
power,  and  coming  in  the  clouds  of  heaven.     Then  the  high  priest  rent  his 

1  That  the  Jews  understood  Jesus  to  make  himself  equal  with  God,  is  maintained 
by  Mr.  Salvador,  himself  a  Jew,  in  his  Histoire  des  Institutions  de  Moire,  el  du 
peuple  Hebreu,  Liv.  iv.  ch.  3,  p.  81.,  of  which  chapter  a  translation  is  given  at  the 
end  of  this  article.  Mr.  Noah,  also  a  Jew,  seems  to  be  of  opinion,  that  Jesus  was 
brought  to  trial  under  the  law  in  Deut.  xiii.  1-11.  See  his  Discourse  on  the  Restora- 
tion of  the  Jews,  p.  19.  But  whether  he  was  charged  with  a  blasphemous  usurpation 
of  the  attributes  of  Deity,  or  with  sedition,  in  inciting  the  people  to  serve  another  god, 
meaning  himself,  the  difference  is  of  no  importance  ;  the  essence  of  the  offence  in  both 
cases  being  the  same. 

2  Matth.  xxvi.  60-65.  This  view  of  the  nature  of  the  offence  with  which  Jesus  was 
charged,  is  confirmed  by  the  learned  jurist,  Chr.  Thomasius,  in  his  Dissertatio  de  in- 
justo  Pilati  judicio,  §  11,  12,  and  by  the  authors  whom  he  there  cites.  Dissert. 
Thomasii.  vol.  1,  p.  5. 

3  Johnii.  13-22. 


IM  APPENDIX. 

clotlies,  saying-  He  hath  spoken  Uaspliemy ;  what /wr^Aer  need  have  we  of 
witnesses  ?  Behold,  now  ye  have  heard  his  blasphemy.  What  think  ye  ? 
They  answered  and  said,  He  is  guilty  of  death.''' ^  We  may  suppose  the 
multitude  standing  without  the  hall  of  judgment,  able,  through  its  avenues 
and  windows,  to  see,  but  not  to  hear,  all  that  was  transacting  within.  It  be- 
came important,  therefore,  to  obtain  some  reason  upon  which  the  high  priest 
might  rend  his  clothes  in  their  sight,  thus  giving  to  the  people,  by  this  ex- 
pressive and  awful  sign,  the  highest  evidence  of  blasphemy,  uttered  by  Jesus 
in  the  presence  of  that  august  assembly.  This  act  turned  the  tide  of  popular 
indignation  against  him,  whose  name,  but  a  short  time  before,  had  been  the 
theme  of  their  loudest  hosannas.  There  was  now  no  need  to  go  into  the 
past  transactions  of  his  ministry,  for  matter  of  accusation.  His  friends  might 
claim  for  him  on  that  score  all  that  the  warmest  gratitude  and  love  could 
inspire  ;  and  all  this  could  be  safely  conceded.  But  here,  his  accusers  might 
say,  was  a  new  and  shocking  crime,  just  perpetrated  in  the  presence  of  the 
most  sacred  tribunal ;  a  crime  so  shocking,  and  so  boldly  committed,  that  the 
high  priest  rent  his  clothes  with  horror,  in  the  very  judgment  seat,  in  the 
presence  of  all  the  members  of  the  Sanhedrim,  who,  with  one  accord,  upon 
that  evidence  alone,  immediately  convicted  the  offender  and  sentenced  him  to 
death. 

If  we  regard  Jesus  simply  as  a  Jewish  citizen,  and  with  no  higher  charac- 
ter, this  conviction  seems  substantially  right  in  point  of  law,  though  the  trial 
were  not  legal  in  all  its  forms.  For,  whether  the  accusation  were  founded 
on  the  first  or  second  commands  in  the  decalogue,  or  on  the  law,  laid  down 
in  thfe  thirteenth  chapter  of  Deuteronomy,  or  on  that  in  the  eighteenth  chap- 
ter and  twentieth  verse,  he  had  violated  them  all,  by  assuming  to  himself 
powers  belonging  alone  to  Jehovah.  And  even  if  he  were  recognized  as  a 
prophet  of  the  Lord,  he  was  still  obnoxious  to  punishment,  under  the  decision 
in  the  case  of  Moses  and  Aaron,  before  cited.  It  is  not  easy  to  perceive  on 
what  ground  his  conduct  could  have  been  defended  before  any  tribunal,  unless 
upon  that  of  his  superhuman  character.  No  lawyer,  it  is  conceived,  would 
think  of  placing  his  defence  upon  any  other  basis. 

The  great  object  of  exciting  the  people  against  Jesus  being  thus  success- 
fully accomplished,  the  next  step  was  to  obtain  legal  authority  to  put  him  to 
death.  For  though  the  Sanhedrim  had  condemned  him,  they  had  not  the 
power  to  pass  a  capital  sentence  ;  this  being  a  right  which  had  passed  from 
the  Jews  by  the  conquest  of  their  country,  and  now  belonged  to  the  Romans 
alone.  They  were  merely  citizens  of  a  Roman  province  ;  they  were  left  in 
the  enjoyment  of  their  civil  laws,  the  public  exercise  of  their  religion,  and 
many  other  things  relating  to  their  police  and  municipal  regulations ;  but 
they  had  not  the  power  of  life  and  death.  This  was  a  principal  attribute  of 
sovereignty,  which  the  Romans  always  took  care  to  reserve  to  themselves  in 
order  to  be  able  to  reach  those  individuals  who  might  become  impatient  of  the 
yoke,  whatever  else  might  be  neglected  Apud  quos  [Romanos),  vis  imperii 
valet ;  inania  transmittuntur.*    The  jurisdiction  of  capital  cases  belonged  or- 

1  Matlh.  xxvi.  63-66. 

3  Tacit.  Annal.  xv.  31 .  See  M.  Dupin's  Trial  of  Jesus,  p.  57  -  59,  (Amer.  Ed.)  Chr. 
Thomasius,  Dissertatio  de  injusto  Pilati  judicio,  §  12,  60.  The  want  of  this  j)ower 
was  admitted  by  ttie  Jews,  in  their  reply  to  Pilate,  when  he  required  them  to  judge 
Jesus  according  to  their  own  law,  and  they  replied,  "  It  is  not  lawful  for  us  to  put 
any  man  to  death."  John  xviii.  31. 

This  point  has  been  held  in  different  ways  by  learned  men.  Some  are  of  opinion  that 
the  Sanhedrim  had  power  to  inflict  death  "for  offences  touching  religion,  though  not  for 
political  offences  ;  and  that  it  was.  with  reference  to  the  charge  of  treason  that  they 
said  to  Pilate  what  has  just  been  cited  from  St.  John.  They  say  that,  though  the  San- 
hedrim had  convicted  Jesus  of  blasphemy,  yet  they  dared  not  execute  that  sentence,  for 
fear  of  a  sedition  of  the  people  :  —  that  they  therefore  craftily  determined  to  throw  on 
Pilate  the  odium  of  his  destruction,  by  accusing  him  of  treason  ;  and  hence,  after  con- 


APPENDIX.  527 

dinarily  to  the  governor  general  or  Presses  of  a  province,  the  Procurator  hav- 
ing for  his  principal  duty  only  the  charge  of  the  revenue  and  the  cognizance 
of  revenue  causes.  But  the  right  of  taking  cognizance  of  capital  crimes  vi^as, 
in  some  cases,  given  to  certain  Procurator s,yvho  were  sent  into  small  provin- 
ces, to  fill  the  places  of  governors,  {Vice  Prcesides,)  as  clearly  appears  from 
the  Roman  laws.  The  government  of  all  Syria  was  at  this  time  under  a 
governor  general,  or  Prases ;  of  which  Judea  was  one  of  the  lesser  dependen- 
cies, under  the  charge  of  Pilate  as  Vice  Presses,  with  capital  jurisdiction.* 

It  could  not  be  expected  that  Pilate  would  trouble  himself  with  the  cogni- 
zance of  any  matter,  not  pertaining  to  the  Roman  law ;  much  less  with  an 
alleged  offence  against  the  God  of  the  Jews,  who  was  neither  acknowledged  nor 
even  respected  by  their  conquerors.  Of  this  the  chief  priests  and  elders  were 
fully  aware  ;  and  therefore  they  prepared  a  second  accusation  against  Jesus, 
founded  on  the  Roman  law  ;  as  likely  to  succeed  with  Pilate,  as  the  former 
had  done  with  the  people.  They  charged  him  with  attempting  to  restore  the 
kingdom  of  Israel,  under  his  own  dominion  as  king  of  the  Jews.  "  We 
found  this  fellov/,  said  they,  perverting  the  nation,  and  forbidding  to  give 
tribute  to  Cesar,  saying.  That  he  himself  is  Christ,  a  king."  ^ 

It  was  a  charge  of  high  treason  against  the  Roman  state  and  emperor  ;  a 
charge  which  was  clearly  within  Pilate's  cognizance,  and  which,  as  they  well 
knew,  no  officer  of  Tiberius  would  venture  lightly  to  regard.  Pilate  accord- 
ingly forthwith  arraigned  Jesus,  and  called  upon  him  to  answer  this  accusa- 
tion. It  is  worthy  of  note,  that  from  the  moment  when  he  was  accused  of 
treason  before  Pilate,  no  further  allusion  was  made  to  the  previous  charge  of 
blasphemy  ;  the  Roman  governor  being  engaged  solely  with  the  charge  newly 
preferred  before  himself.  The  answer  of  Jesus  to  this  charge  satisfied  Pilate 
that  it  was  groundless,  the  kingdom  which  he  set  up  appearing  plainly  to  be 
not  a  kingdom  of  this  world,  but  his  spiritual  reign  in  righteousness  and  holi- 
ness and  peace,  in  the  hearts  of  men.  Pilate  therefore  acquitted  him  of  the 
offence.  "  He  went  out  again  unto  the  Jews,  and  saith  unto  them,  7  find  in 
him  no  fault  at  alW''  ^  Here  was  a  sentence  of  acquittal,  judicially  pro- 
nounced, and  irreversible,  except  by  a  higher  power,  upon  appeal ;  and  it 
was  the  duty  of  Pilate  thereupon  to  have  discharged  him.  But  the  multi- 
tude, headed  now  by  the  priests  and  elders,  grew  clamorous  for  his  execu- 
tion ;  adding,  "He  stirreth  up  the  people,  teaching  throughout  all  Jewry, 

demninghim,  they  consulted  further,  as  stated  in  Matth.  xxvii.  1,  2.  Mark  xv.  1,  how 
to  effect  this  design: — that  when  Pilate  found  no  fault  in  him,  and  directed  them  to 
take  and  crucify  him,  some  replied,  "  we  have  a  law,  and  by  our  law  he  ought  to  die," 
(John  xix.  7,)  to  intimate  to  Pilate  that  Jesus  was  guilty  of  death  by  the  Jewish  law 
also,  as  well  as  the  Roman,  and  that  therefore  he  would  not  lose  any  popularity  by 
condemning  him.  See  Zorrius,  Hist.  Fisci  Judaici,  ch.  2,  §  2,  (in  Ugoiini  Thesaur. 
Tom.  26.  col.  1001-1003.)  The  same  view  is  taken  by  Deylingius,  De  Judoeorum 
Jure  Gladii,  §  10,  11,  12,  (in  Ugolin.  Thesaur,  Tom.  29,  col.  1189-1192.)  But  he 
concludes  that  in  all  capital  cases,  there  was  an  appeal  from  the  Sanhedrim  to  the 
Prastor  ;  and  that  without  the  approval  of  the  latter,  the  sentence  of  the  Sanhedrim 
could  not  be  executed.  Ibid.  §  15,  col.  1196.  Molinaeus  understood  the  Jewish  law 
in  the  same  manner.  See  his  Harmony  of  the -Gospels,  note  on  John  18.  31.  C.  Mo- 
Hnaei  Opera,  Tom.  5,  pp.  603,  604.  But  this  opinion  is  refuted  by  what  is  said  by 
M.  Dupin,  Trial,  &c,  §  8,  and  by  Thomasius,  above  cited. 

1  See  M.  Dupin's  Trial  of  Jesus,  pp.  55-62.  His  authorities  are  Loiseau,  Gode- 
froy,  and  Cujas,  the  two  latter  of  whom  he  cites  as  follows  ;  —  "  Procurator  Cassaris 
fungens  vice  prcssidis  potest  cognoscere  de  causis  criminalibus.  Godefroy,  in  his 
note  (letter  S)  upon  the  3d  law  of  the  Code,  Ubi  causce  Jiscales,  &c.  And  he  cites 
several  others,  which  I  have  verified,  and  which  are  most  precise  to  the  same  effect. 
See  particularly  the  4th  law  of  the  Code,  Ad  leg:  fab.  de  pla^-.,  and  the  2d  law  of  the 
Code,  De  poenis.  —  Procuratoribus  Caesaris  data  est  jurisdictio  in  causis  fiscalibus 
pecuniariis,  non  in  criminalibus,  nisi  quuni  fungebantur  vice  prcesidum ;  ut  Pontius 
Pilatus  fuit  procurator  Caesaris  vice  prcesidis  in  Syria.     Cujas,  Observ.  xix,  13." 

2  Luke  xxiii.  2.  ^  John  xviii.  38. 


APPENDIX. 

beginning  from  Galilee  to  this  place."  *  Hearing  this  reference  to  Galilee, 
Pilate  seized  the  opportunity,  thus  offered,  of  escaping  from  the  responsibility 
of  a  judgment,  either  of  acquittal  or  of  condemnation,  by  treating  the  case  as 
out  of  his  jurisdiction,  and  within  that  of  Herod  tetrarch  of  Galilee,  who  was 
then  in  Jerusalem  on  a  visit.  He  therefore  sent  Jesus  and  his  accusers  to 
Herod  ;  before  whom  the  charge  was  vehemently  renewed  and  urged.  But 
Herod,  too,  perceived  that  it  was  utterly  groundless,  and  accordingly  treated 
it  with  derision,  arraying  Jesus  in  mock  habiliments  of  royalty,  and  remand- 
ing him  to  Pilate  .'^  The  cause  was  then  solemnly  reexamined  by  the  Roman 
governor,  and  a  second  judgment  of  acquittal  pronounced.  For  "  Pilate, 
when  he  had  called  together  the  chief  priests  and  the  rulers,  and  the  people, 
said  unto  them.  Ye  have  brought  this  man  unto  me,  as  one  that  perverteth 
the  people ;  and  behold,  I  having  examined  him  before  you,  have  found  no 
fault  in  this  man,  touching  those  things  whereof  ye  accuse  him :  No,  nor  yet 
Herod  :  for  I  sent  you  to  him ;  and  lo,  nothing  worthy  of  death  is  done  unto 
him.     I  will  therefore  chastise  him  and  release  him."  ^ 

It  may  seem  strange  to  us  that  after  a  judgment  of  acquittal  thus  solemnly 
pronounced,  any  judge,  in  a  civilized  country,  should  venture  to  reverse  it, 
upon  the  same  evidence,  and  without  the  pretence  of  mistake  or  error  in  the 
proceedings.  Probably,  in  the  settled  jurisprudence  of  the  city  of  Rome,  it 
could  not  have  been  done.  But  this  was  in  a  remote  province  of  the  empire, 
under  the  administration  not  of  a  jurist,  but  a  soldier  ;  and  he,  too,  irresolute 
and  vascillating ;  fearful  for  his  office,  and  even  for  his  life,  for  he  served 
the  "  dark  and  unrelenting  Tiberius."  As  soon  as  he  proposed  to  release 
Jesus,  "the  Jews  cried  out,  saying,  If  thou  let  this  man  go,  Mom  ar^  noi 
Qssar^s  friend.  Whosoever  maketh  himself  a  king,  speaketh  against  Cissar.^'^ 
Whereupon  "Pilate  gave  sentence  that  it  should  be  as  they  required."  ^ 
That  Jesus  was  executed  under  the  pretence  of  treason,  and  that  alone,  is 
manifest  from  the  tenor  of  the  writing  placed  over  his  head,  stating  that  he 
was  king  of  the  Jews  ;  such  being  the  invariable  custom  among  the  Romans, 
in  order  that  the  public  might  know  for  what  crime  the  party  had  been  con- 
demned.^    The  remaining  act  in  this  tragedy  is  sufficiently  known. 

In  the  preceding  remarks,  the  case  has  been  considered  only  upon  its  gen- 
eral merits,  and  with  no  reference  to  the  manner  in  which  the  proceedings 
were  conducted.  But  M.  Dupin,  in  his  tract  on  the  Trial  of  Jesus  before  the 
Sanhedrim,  in  reply  to  Mr.  Salvador's  account  of  it,  has  satisfactorily  shown 
that  throughout  the  whole  course  of  that  trial  the  rules  of  the  Jewish  law  of 
procedure  were  grossly  violated,  and  that  the  accused  was  deprived  of  rights, 
belonging  even  to  the  meanest  citizen.  He  was  arrested  in  the  night,  bound 
as  a  malefactor,  beaten  before  his  arraignment,  and  struck  in  open  court 
during  the  trial ;  he  was  tried  on  a  feast  day,  and  before  sunrise  ;  he  was 
compelled  to  criminate  himself,  and  this,  under  an  oath  or  solemn  judicial 
adjuration  ;  and  he  was  sentenced  on  the  same  day  of  the  conviction.  In  all 
these  particulars  the  law  was  wholly  disregarded.''' 

1  Luke  xxiii.  5.  2  Luke  xxiii.  10,  11. 

3  Luke  xxiii.  13,  14,  15.  I  regard  this  judgment  as  conclusive  evidence  of  the  inno- 
cence of  the  accused.  Pilate's  strenuous  endeavors  to  release  him  instead  of  Barabbas, 
and  his  solemn  washing  his  own  hands  of  the  guilt  of  his  blood,  though  they  show  the 
strength  of  his  own  convictions,  yet  add  no  legal  force  to  the  judgment  itself. 

4  John  xix.  12.  5  Luke  xxiii.  24. 

6  See  M.  Dupin's  Trial  of  Jesus,  pp.  82-84. 

7  See  M.  Dupin's  Trial  of  Jesus,  pp.  7-15.    Jahn's  Bibl.  Ant.  §  246. 


APPENDIX.  529 


NO.  V. 


JVr^-  Joseph  Salvador,  a  physician  and  a  learned  Jew,  a  few  years  ago  pub- 
Jwiied  at  Paris,  a  work,  entitled,  "  Histoire  des  Institutions  de  Moise  et  du 
Peuple  Hebreu,"  in  which,  among  other  things,  he  gives  an  account  of  their 
course  of  criminal  procedure,  in  a  chapter  on  "  The  Administration  of  Jus- 
tice ;  "  which  he  illustrates,  in  a  succeeding  chapter,  by  an  account  of  the 
trial  of  Jesus.  As  this  is  the  recent  work  of  a  man  of  learning,  himself  a 
Jew,  it  may  be  regarded  as  an  authentic  statement  of  what  is  understood  and 
held  by  the  most  intelligent  and  best  informed  Jews,  respecting  the  claims  of 
our  Lord,  the  tenor  of  his  doctrines,  the  nature  of  the  charge  laid  against  him 
before  the  Sanhedrim,  and  the  grounds  on  which  they  condemned  him/  The 
following  translation  of  the  last-mentioned  chapter  will  therefore  not  be^unac- 
ceptable  to  the  reader.  It  will  be  found  in  Book  IV.  chapter  iii.,  entitled, 
"  The  Trial  and  Condemnation  of  Jesus."  The  reader  will  bear  in  his  mind, 
that  it  is  the  language  of  an  enemy  of  our  Saviour,  and  in  justification  of  his 
murderers. 

"  According  to  this  exposition  of  judicial  proceedings,"  says  the  Jew,  "  I 
shall  follow  out  the  application  of  them  in  the  most  memorable  trial  in  his- 
tory, that  of  Jesus  Christ.  I  have  already  explained  the  motives  which  have 
directed  me,  and  the  point  of  view  in  which  I  have  considered  the  subject ;  I 
have  already  shown,  that  among  the  Jews  no  title  was  a  shelter  against  a 
prosecution  and  sentence.  Whether  the  law  or  its  forms  were  good  or  bad, 
is  not  the  object  of  my  present  investigation  ;  neither  is  it  to  ascertain  whether 
we  ought  to  pity  the  blindness  of  the  Hebrews  in  not  discovering  a  Deity  in 
Jesus,  or  to  be  astonished  that  a  God  personified  could  not  make  himself  com- 
prehended when  he  desired  it.  But  since  they  regarded  him  only  as  a  citi- 
zen, did  they  not  try  him  according  to  their  law  and  its  existing  forms  ? 
This  is  my  question,  which  can  admit  of  no  equivocation.  I  shall  draw  all 
my  facts  from  the  Evangelists  themselves,  without  inquiring  whether  all  this 
history  was  developed  after  the  event,  to  serve  as  a  form  to  a  new  doctrine, 
or  to  an  old  one  which  had  received  a  fresh  impulse. 

Jesus  was  born  of  a  family  of  small  fortune  ;  Joseph,  his  supposed  father, 
perceived  that  his  wife  was  big  before  they  had  come  together.  If  he  had 
brought  her  to  trial,  in  the  ordinary  course  of  things,  Mary,  according  to  the 
23d  verse  of  the  22d  chapter  of  Deuteronomy,  would  have  been  condemned, 
and  Jesus,  having  been  declared  illegitimate,  could  never,  according  to  the 
2d  verse  of  the  23d  chapter,  have  been  admitted  to  a  seat  in  the  Sanhedrim.' 
But  Joseph  who,  to  save  his  wife  from  disgrace,  had  taken  the  resolution  of 
sending  her  away  privately,  soon  had  a  dream  which  consoled  him.** 

After  having  been  circumcised,  Jesus  grew  like  other  men,  attended  the 
solemn  feasts,  and  early  displayed  surprising  wisdom  and  sagacity.  In  the 
assembly  on  the  Sabbath,  the  Jews,  eager  for  the  disputes  to  which  the  in- 
terpretation of  the  law  gave  rise,  loved  to  hear  him.  But  he  soon  devoted 
himself  to  more  important  labors  ;  he  pronounced  censures  against  whole 
towns,  Capernaum,  Chorazin  and  Bethsaida.'  Recalling  the  times  of  Isaiah 
and  Jeremiah,  he  thundered  against  the  chiefs  of  the  people  with  a  vehe- 
mence which  would  in  our  day  be  terrific*  The  people  then  regarded  him 
as  a  prophet ;  ^  they  heard  kim  preach  in  towns  and  country  without  opposi- 
tion ;  they  saw  him  surrounded  with  disciples  according  to  the  custom  of  the 
Jearned  men  of  the  age  ;  whatever  may  have  been  the  resentment  of  the  chief 
men,  they  were  silent  as  long  as  he  confined  himself  to  the  law. 

'  Deut.  xxii.  22,  and  xxiii.  2.     Selden,  De  Synedriis,  lib.  3,  cap.  4,  5. 

2  Matth.  i.  19,  20.  3  Matth.  xi.  20-24.     Luke  iv.  &c. 

*  Matth.  xxiii.  per  tot,  *  Matth.  xxi.  11,46.    John  vii.  40. 


530  APPENDIX.  X 

But  Jesus,  in  presenting  n.ow  tiipories,  and  in  giving  new  tt^nns  to  those 
already  promulgated,  speaks  of  himself  as  Uod  ;  his  disciples  repb^t  it ;  and 
the  subsequent  events  prove  in  the  most  satisfactory  manner,  that  tioy  thus 
understood  him.'  This  was  shocking  blasphemy  in  the  eyes  of  the  citiic^ns  : 
the  law  commands  them  to  follow  Jehovah  alone,  the  only  true  God  ;  not  ««» 
believe  in  gods  of  flesh  and  bone,  resembling  men  or  women  ;  neither  to  spare 
nor  listen  to  a  prophet  who,  even  doing  miracles,  should  proclaim  a  new  god, 
a  god  whom  neither  they  nor  their  fathers  had  known.' 

Jesus  having  said  to  them  one  day  :  "  I  have  come  down  from  heaven  to 
do  these  things,"  the  Jews,  who  till  then  had  listened  to  him,  murmured  and 
cried  :  "Is  not  this  Jesus,  the  son  of  Joseph  and  of  Mary  ?  we  know  his 
father,  his  mother,  and  his  brethren  ;  why  then  does  he  say  that  he  has  come 
down  from  heaven?  "^  On  another  day,  the  Jews,  irritated  from  the  same 
|tecause,  took  stones  and  threatened  him.  Jesus  said  unto  them,  "  I  have  done 
good  works  in  your  eyes  by  the  power  of  my  Father,  for  which  of  these 
works  would  you  stone  me?  It  is  for  no  good  work,"  replied,  the  Jews,  who 
stated  the  whole  process  in  few  words,  "  but  because  of  thy  blasphemy  ;  for 
being  a  man,*  thou  makest  thyself  God."  ^ 

His  language  was  not  always  clear.  Often  his  disciples  themselves  did 
not  comprehend  him.  Among  his  maxims,  some  of  which  showed  the 
greatest  mildness,  there  were  some  which  the  Hebrews,  who  were  touched 
only  through  their  natural  sense,  thought  criminal.  "  Think  not  that  I  am 
come  to  send  peace  on  earth  ;  I  came  not  to  send  peace,  but  a  sword.  For 
I  am  come  to  set  a  man  at  variance  against  his  father,  and  the  daughter 
against  her  mother,  and  the  daughter-in-law  against  her  mother-in-law.  And 
a  man's  foes  shall  be  they  of  his  own  household.  He  that  loveth  father  or 
mother  more  than  me,  is  not  worthy  of  me."  ®  Finally,  if  he  wrought  mira- 
cles before  certain  of  the  people,  his  replies  to  the  questions  of  the  doctors 
were  generally  evasive.' 

In  regard  to  political  relations,  he  caused  dissensions.^  A  great  number 
of  disorderly  persons  whom  he  had  the  design  of  reclaiming,  but  who  in- 
spired dread  in  the  national  council,  attached  themselves  to  him ;  ^  his  dis- 
course flattered  them  inasmuch  as  he  pronounced  anathemas  against  riches. 
"  Know,"  said  he,  "  that  it  is  easier  for  a  camel  to  go  through  the  eye  of  a 
needle,  than  for  a  rich  man  to  enter  the  kingdom  of  heaven."*^  In  this  state 
of  affairs,  the  council  deliberates  ;  some  are  of  opinion  that  he  should  be  re- 
garded as  a  madman,*'  others  say  that  he  seeks  to  seduce  the  people.'^ 
Caiaphas,  the  high  priest,  whose  dignity  compels  him  to  defend  the  letter  of 
the  law,  observes  that  these  dissensions  would  furnish  an  excuse  to  the  Ro- 
mans for  overwhelming  Judea,  and  that  the  interests  of  the  whole  nation  must 

1  The  expression  son  of  God  was  in  common  use  among  the  Jews,  to  designate  a 
man  of  remarkable  wisdom  and  piety.  It  was  not  in  this  sense  that  Jesus  Christ  used 
it ;  for  in  that  case  it  would  have  occasioned  no  great  sensation.  Besides,  if  we  should 
assume,  in  order  to  make  it  a, subject  of  accusation  against  these  Jews,  that  Jesus  did 
not  expressly  declare  himself  to  be  God,  we  should  be  exposed  to  this  rejoinder :  why 
then  do  you  believe  in  him  7 

2  See  Deut.  iv.  15,  and  xiii.  per  tot. 

3  John  vi.  39-42.    Matth.  xiii.  55. 

4  This  fact  is  as  clearly  established  as  possible  ;  and  we  must  observe  that  till  then 
there  had  been  neither  opposition  nor  enmity  in  the  minds  of  this  people,  since  they 
had  listened  to  him  with  the  greatest  attention,  and  did  not  hesitate  to  acknowledge 
in  him  all  that  the  public  law  permitted  them  to  do,  viz.  ^  prophet,  a  highly  inspired 
man. 

6  John  X.  30  -  33.  6  Matth.  x.  34.     Mark  x.  29.  ^ 

7  Matth.  xvi.  1-4.    John  viii.  13  -  18. 

8  John  vii.  43.     Luke  xxiii.  5. 

9  Matth.  ix.  10.    Mark  ii.  15.     Luke  xv.  1. 

10  Matth.  xix.  24.  i'  John  x.  20.  12  John  vii.  12. 


APPENDIX.  SSI 

outweigh  thosti  of  a  single  individual ;  he  constitutes  Kimoolf  tho  nx^usci  uf 
Jesus.^ 

The  rider  is  given  to  seize  him.  But  let  us  pause  here  upon  a  fact  of  the 
highf^t  importance.  The  senate  did  not  begin  by  actually  seizing  Jesus,  as 
ignow  the  practice  ;  they  begin  by  giving,  after  some  debate,  an  order  that 
he  should  be  seized.^  This  decree  is  made  public ;  it  is  known  to  all,  es- 
pecially to  Jesus.  No  opposition  is  offered  to  his  passing  the  frontier  :  his 
liberty  depends  entirely  upon  himself.  This  is  not  all  ;  the  order  for  his  ar- 
rest was  preceded  by  a  decree  of  admonition.  One  day,  Jesus  having  en- 
tered the  temple,  took  upon  himself  authority  contrary  to  the  common  law  ; 
then  he  preached  to  the  people,  and  said  :  "  That  those  who  should  believe 
in  him  should  be  able  to  do  all  things,  so  that  if  they  should  say  to  a  moun- 
tain, remove  thyself  and  cast  thyself  into  the  sea,  it  would  obey."  Then 
the  chief  priest  and  senators  went  to  find  him,  and  said  to  him,  "  By  what 
authority  doest  thou  these  things  1  who  gave  thee  this  power  ?"  ^ 

Meanwhile  a  traitor  discloses  the  place  whither  the  accused  had  retired  ; 
the  guards,  authorized  by  the  high  priest  and  by  the  elders,"*  hasten  to  seize 
him.  One  of  his  disciples,  breaking  into  open  rebellion,  with  a  stroke  of  his 
sword  cuts  off  the  ear  of  one  of  them,  and  brings  upon  himself  the  reproof  of 
his  master.^  As  soon  as  Jesus  is  arrested,  the  zeal  of  the  apostles  is  extin- 
guished ;  all  forsake  him.®  He  is  brought  before  the  grand  council,  where 
the  priests  sustain  the  accusation.  The  witnesses  testify,  and  they  are  nu- 
merous ;  for  the  deeds  of  which  he  is  accused  were  done  in  the  presence  of 
all  the  people.  The  two  witnesses  whom  St.  Matthew  and  St.  Mark  accuse 
of  perjury,  relate  a  discourse  which  St.  John  declares  to  be  true,  with  regard 
to  the  power  which  Jesus  arrogates  to  himself.'''  Finally,  the  high  priest 
addresses  the  accused,  and  says  :  "  Is  it  true  that  thou  art  Christ,  that  thou 
art  the  Son  of  God?  "  "  I  am  he,"  replies  Jesus  ;  "  you  shall  see  me 
hereafter  at  the  right  hand  of  the  majesty  of  God,  who  shall  come  upon  the 
clouds  of  heaven."  At  these  words,  Caiaphas  rent  his  garments  in  token  of 
horror.**  "  You  have  heard  him."  They  deliberate.  The  question  already 
raised  among  the  people  was  this  :  has  Jesus  become  God  1  But  the  senate 
having  adjudged  that  Jesus,  son  of  Joseph,  born  at  Bethlehem,  had  profaned 
the  name  of  God  by  usurping  it  to  himself,  a  mere  citizen,  applied  to  him 
the  law  of  blasphemy,  and  the  law  in  the  13th  chapter  of  Deuteronomy,  and 
the  20th  verse  in  chapter  18,  according  to  which  every  prophet,  even  he  who 
works  miracles,  must  be  punished,  when  he  speaks  of  a  god  unknown  to 
the  Jews  and  their  fathers  :  ^  the  capital  sentence  was  pronounced.     As  to 

1  John  xi.  47-50. 

2  Matth.  xxvi.  4.    John  xi.  53,  54. 

3  Matth.  xxi,  23. 

4  It  will  be  recollected,  that  the  senate  held  its  sessions  in  one  of  the  porticos  of  the 
temple.  At  this  time  the  high  priest  presided  over  the  senate,  so  that  the  guards  of 
the  high  priest,  of  the  elders  and  the  temple,  were  no  other  than  the  legal  militia. 

5  John  xviii.  10,  11.  ®  Mark  xiv.  50.     Matth.  xxvi.  56. 

'  Matth.  xxvi.  60,  61.  And  the  last  came  two  false  witnesses,  and  said,  this  fellow 
said,  I  am  able  to  destroy  the  temple  of  God,  and  to  build  it  in  three  days.  Mark 
xiv.  57,  58.  And  there  arose  certain  and  bare  false  witness  against  him,  saying,  We 
heard  him  say,  I  will  destroy  this  temple  that  is  made  with  hands,  and  within  three 
days  I  will  build  another  made  without  hands.  John  ii.  19,21,22.  Jesus  answered 
and  said  unto  them,  Destroy  this  temple,  and  in  three  days  I  will  raise  it  up.  But  he 
spake  of  the  temple  of  his  body.  When,  therefore,  he  was  risen  from  the  dead,  his 
disciples  remembered  that  he  had  said  this  unto  them  ;  and  they  believed  the  scrip- 
ture, and  the  word  which  Jesus  had  said. 

8  I  repeat  that  the  expression  son  of  God,  includes  here  the  idea  of  God  himself ; 
the  fact  is  already  established,  and  all  the  subsequent  events  confirm  it.  Observe,  also, 
that  I  quote  the  narrative  of  only  one  of  the  parties  to  this  great  proceeding. 

9  Deut.  xxviii.  20.     But  the  prophet,  which  shall  presume  to  speak  a  word  in  my 

.  name,  which  I  have  not  commanded  him  to  speak,  or  that  shall  speak  in  the  name  of 
other  gods,  even  that  prophet  shall  die. 


532  APPENDIX. 

tho  ai  troatmont  wliieh  foUowed  the  Sentence,  it  was  contrary  t*>  the  spirit  of 
the  Jewish  law  ;  and  it  is  not  in  the  course  of  nature,  that  a  sb^ate  com- 
posed of  the  most  respectable  men  of  a  nation,  who,  however  the^  miffht 
have  been  deceived,  yet  intended  to  act  legally,  should  have  permittea such 
outrages  against  him  whose  life  was  at  their  disposal.  The  writers  wio 
have  transmitted  to  us  these  details,  not  having  taken  a  part  in  the  prosecu- 
tion, have  been  disposed  to  exaggerate  the  picture,  either  on  account  of  their 
prejudices,  or  to  throw  greater  obloquy  on  the  judges. 

One  thing  is  certain,  that  the  council  met  again  on  the  morning  of  the  next 
day  or  of  the  day  following  that,^  as  the  law  requires,  to  confirm  or  to  annul 
the  sentence  :  it  was  confirmed.  Jesus  was  brought  before  Pilate,  the  pro- 
curator that  the  Romans  had  placed  over  the  Jews.  They  had  retained  the 
power  of  trying  according  to  their  own  laws,  but  the  executive  power  was  in 
the  hands  of  the  procurator  alone  :  no  criminal  could  be  executed  without  his 
consent  :  this  was  in  order  that  the  Senate  should  not  have  the  means  of 
reaching  men  who  were  sold  to  foreigners.^  Pilate,  the  Roman,  signed  the 
decree.  His  soldiers,  an  impure  mixture  of  diverse  nations,  were  charged 
with  the  punishment.  These  are  they  who  brought  Jesus  to  the  judgment 
hall,  who  stripped  him  before  the  whole  cohort,  who  placed  upon  his  head  a 
crown  of  thorns,  and  a  reed  in  his  hand,  who  showed  all  the  barbarity  to 
which  the  populace  in  all  ages  is  disposed  ;  who  finally  caused  him  to  under- 
go a  punishment  common  at  Rome,  and  which  was  not  in  use  among  the  Jews.' 
But  before  the  execution,  the  governor  had  granted  to  the  condemned  an  ap- 
peal to  the  people,  who,  respecting  the  judgment  of  their  own  council,  would 
not  permit  this  favor,  couching  their  refusal  in  these  terms  :  "We  have  a 
law  ;  and  by  our  law  he  ought  to  die,  because  he  made  himself  the  Son  of 
God."*  Then  Pilate  left  them  the  choice  of  saving  Jesus,  or  a  man  accused 
of  murder  in  a  sedition  ;  the  people  declared  for  the  latter  ;  saying  that  the 
other  would  scatter  the  seeds  of  discord  in  the  bosom  of  the  nation,  at  a  time 
when  union  was  most  necessary.^ 

Jesus  was  put  to  death.  The  priests  and  elders  went  to  the  place  of  pun- 
ishment ;  and  as  the  sentence  was  founded  upon  this  fact,  that  he  had  unlaw- 
fully arrogated  to  himself  the  title  of  Son  of  God,  God  himself,  they  appealed 
to  him  thus  :  "  Thou  wouldst  save  others;  thyself  thou  canst  not  save.  If 
thou  art  indeed  the  king  of  Israel,  come  down  into  the  midst  of  us,  and  we 
will  believe  in  thee  ;  since  thou  hast  said,  I  am  the  Son  of  God,  let  that  God 
who  loves  thee  come  now  to  thine  aid."  °  According  to  the  Evangelist,  these 
words  were  a  mockery  ;  but  the  character  of  the  persons  who  pronounced 
them,  their  dignity,  their  age,  the  order  which  they  had  obser\^ed  in  the  trial, 
prove  their  good  faith.     Would  not  a  miracle  at  this  time  have  been  decisive  1" 

1  Matt,  xxvii.  1.  Mark  xv.  1. 

2  The  duties  of  Pilate  were  to  inform  himself  whether  the  sentences  given  did  or 
did  not  affect  the  interests  of  Rome  ;  there  his  part  ended.  Thus  it  is  not  astonishing 
that  this  procurator,  doubtless  little  acquainted  with  the  Jewish  laws,  signed  the  de- 
cree for  the  arrest  of  Jesus,  although  he  did  not  find  him  guilty.  We  shall  see  here- 
after that  there  were  then  many  parties  among  the  Jews,  among  whom  were  the  He- 
rodians  or  serviles,  partisans  of  the  house  of  Herod,  and  devoted  to  the  foreign  inter- 
ests. These  are  they  who  speak  continually  of  Caesar,  of  rendering  to  Caesar  the  tri- 
bute due  to  Caesar  ;  they  also  insist  that  Jesus  called  himself  king  of  the  Jews:  but 
this  charge  was  reckoned  as  nothing  before  the  senate,  and  was  not  oif  a  nature  alone 
to  merit  capital  punishment. 

3  See  Matth.  xxvii.  27.     Mark  xv.  16.     John  xix.  2.  4  John  xix.  7. 

5  The  sending  back  of  Jesus  to  Herod,  which,  according  to  the  Gospel  of  St.  Luke, 
Pilate  would  have  done,  is  not  stated  by  the  other  Evangelists,  and  does  not  at  all 
change  the  judicial  question.  Herod  Antipas,  tetrarch  of  Galilee,  and  of  Perea,  had  no 
authority  in  Jerusalem.  Upon  his  visit  to  this  ciiy,  Pilate,  according  to  St.  Luke, 
would,  out  of  respect,  have  caused  Jesus  to  appear  before  this  ally  of  the  Romans,  be- 
cause Jesus  was  surnamed  the  Galilean,  though  originally  from  Judea.  But  to  what- 
ever tribe  he  belonged,  the  nature  of  the  accusation  would  still  have  required,  accord- 
ing to  the  Hebrew  law,  that  he  should  be  judged  by  the  senate  of  Jerusalem. 

«  Matth.  xvii.  42,  43. 


APPENDIX.  533 


NO.  VI.     See  §  159  to  ^  171. 

The  accounts  of  the  Resurrection  and  of  the  subsequent  appearances  of 
our  Lord,  have  been  harmonized  in  various  methods  ;  of  which  the  latest, 
and  probably  the  best,  is  that  of  Professor  Robinson,  in  an  Article  published 
in  the  Bibliotheca  Sacra  for  February,  1845,  vol.  ii.  pp.  162-189.  As  the 
best  service  the  present  writer  could  do  to  the  English  reader,  he  has  there- 
fore here  abridged  that  Article,  by  omitting  the  introduction,  and  such  parts 
as  relate  to  the  Greek  text,  and  a  few  other  passages,  which  it  seemed  might 
be  spared  without  injury  to  the  narrative  itself. 

^  1.     The  Time  of  the  Resurrection. 
Matt.  26:1,2.     Mark  16  :  1,  2,  9.     Luke  24:1.     John  20:1. 

That  the  resurrection  of  our  Lord  took  place  before  full  daylight,  on  the 
first  day  of  the  week,  follows  from  the  unanimous  testimony  of  the  Evangelists 
respecting  the  visit  of  the  women  to  the  sepulchre.  But  the  exact  time  at 
which  he  rose  is  nowhere  specified.  According  to  the  Jewish  mode  of 
reckoning,  the  Sabbath  ended  and  the  next  day  began  at  sunset ;  so  that  had 
the  resurrection  occurred  even  before  midnight,  it  would  still  have  been  upon 
the  first  day  of  the  week,  and  the  third  day  after  our  Lord's  burial.  The 
earthquake  had  taken  place  and  the  stone  had  been  rolled  away  before  the 
arrival  of  the  women  ;  and  so  far  as  the  immediate  narrative  is  concerned, 
there  is  nothing  to  show  that  all  this  might  not  have  happened  some  hours 
earlier.  Yet  the  words  of  Mark  in  another  place  render  it  certain,  that  there 
could  have  been  no  great  interval  between  these  events  and  the  arrival  of  the 
women  ;  since  he  affirms  in  v.  9,  that  Jesus  "  had  risen  early,  the  first  day  of 
the  week  ;"  while  in  v.  2,  he  states  that  the  women  went  out  "  veiy  early.^' 
A  like  inference  may  be  drawn  from  the  fact,  that  the  affrighted  guards  first 
went  to  inform  the  chief  priests  of  these  events,  when  the  women  returned 
to  the  city  (Matt.  28  :  11) ;  for  it  is  hardly  to  be  supposed,  that  after  having 
been  thus  terrified  by  the  earthquake  and  the  appearance  of  an  angel,  they 
would  have  waited  any  very  long  time  before  sending  information  to  their 
employers.  — The  body  of  Jesus  had  therefore  probably  lain  in  the  tomb  not 
less  than  about  thirty-six  hours. 

§  2.     The  Visit  of  the  Women  to  the  Sepulchre. 
Matt.  28  :  1  -  8.  Mark  16:1-  8.  Luke  24 :  1  - 11.  John  20  :  1,  2. 

The  first  notices  we  have  of  our  Lord's  resurrection,  are  connected  with 
the  visit  of  the  women  to  the  sepulchre,  on  the  morning  of  the  first  day  of 
the  week.  According  to  Luke,  the  women  who  had  stood  by  the  cross,  went 
home  and  rested  during  the  sabbath  (23  :  56)  ;  and  Mark  adds  that  after  the 
sabbath  was  ended,  that  is,  after  sunset,  and  during  the  evening,  they  pre- 
pared spices  in  order  to  go  and  embalm  our  Lord's  body.  They  were  either 
not  aware  of  the  previous  embalming  by  Joseph  and  Nicodemus ;  or  else 
they  also  wished  to  testify  their  respect  and  affection  to  their  Lord,  by  com- 
pleting, more  perfectly,  what  before  had  been  done  in  haste  ;  John  19  :  40  - 
42. 

It  is  in  just  this  portion  of  the  history,  which  relates  to  the  visit  of  the 
women  to  the  tomb  and  the  appearance  of  Jesus  to  them,  that  most  of  the 
alleged  difficulties  and  discrepancies  in  this  part  of  the  Gospel  narratives  are 
found.     We  will  therefore  take  up  the  chief  of  them  in  their  order. 

I.    The  Time.     All  the  Evangelists  agree  in  saying  that  the  women  went 
out  very  early  to  the  sepulchre.     Matthew's  expression  is,  as  the  day  was 
35 


634  APPENDIX. 

dawning.  Mark's  words  are,  very  early ;  which  indeed  are  less  definite,  but 
are  appropriate  to  denote  the  same  point  of  time.  Luke  has  the  more  poetic 
term :  deep  morning,  i.  e.  early  dawn.  John's  language  is  likewise  defi- 
nite :  early,  while  it  ivas  yet  dark.  All  these  expressions  go  to  fix  the  time 
at  what  we  call  early  dawn,  or  early  twilight;  after  the  break  of  day,  but 
while  the  light  is  yet  struggling  with  darkness. 

Thus  far  there  is  no  difficulty  ;  and  none  would  ever  arise,  had  not  Mark 
added  the  phrase,  the  sun  being  risen ;  or,  as  the  English  version  has  it,  at 
the  rising  of  the  sun.  These  words  seem,  at  first,  to  be  at  direct  variance 
both  with  the  very  early  of  Mark  himself,  and  with  the  language  of  the  other 
Evangelists.  To  harmonize  this  apparent  discrepancy,  we  may  premise,  that 
since  Mark  himself  first  specifies  the  point  of  time  by  a  phrase  sufficiently 
definite  in  itself,  and  supported  by  all  the  other  Evangelists,  we  must  conclude 
that  when  he  adds,  at  the  rising  of  the  sun,  he  did  not  mean  to  contradict 
himself,  but  used  this  latter  phrase  in  a  broader  and  less  definite  sense.  As 
the  sun  is  the  source  of  light  and  of  the  day,  and  as  his  earliest  rays  produce 
the  contrast  between  darkness  and  light,  between  night  and  dawn,  so  the 
term  sunrising  might  easily  come  in  popular  language,  by  a  metonymy  of 
cause  for  effect,  to  be  put  for  all  that  earlier  inters'al,  when  his  rays,  still 
struggling  with  darkness,  do  nevertheless  usher  in  the  day. 

Accordingly  we  find  such  a  popular  usage  prevailing  among  the  Hebrews ; 
and  several  instances  of  it  occur  in  the  Old  Testament.  Thus  in  Judg.  9  :  33 
the  message  of  Zebul  to  Abimelech,  after  directing  him  to  lie  in  wait  with  his 
people  in  the  field  during  the  night,  goes  on  as  follows  :  "  and  it  shall  be,  in 
the  morning,  as  soon  as  the  sun  is  up  thou  shalt  rise  early  and  set  upon  the 
city  ;"  yet  we  cannot  for  a  moment  suppose  that  Abimelech  with  his  ambus- 
cade was  to  wait  until  the  sun  actually  appeared  above  the  horizon,  before  he 
made  his  onset.  So  the  Psalmist  (104 :  22),  speaking  of  the  young  lions 
that  by  night  roar  after  their  prey,  goes  on  to  say  :  "  The  sun  ariseth,  they 
gather  themselves  together,  and  lay  them  down  in  their  dens."  But  wild 
animals  do  not  wait  for  the  actual  appearance  of  the  sun  ere  they  shrink  away 
to  their  lairs ;  the  break  of  day,  the  dawning  light,  is  the  signal  for  their 
retreat.  See  also  Sept.  2  K.  3  :  22.  2  Sam.  23  :  4.  In  all  these  passages 
the  language  is  entirely  parallel  to  that  of  Mark ;  and  they  serve  fully  to 
illustrate  the  principle,  that  the  rising  of  the  sun  is  here  used  in  a  popular 
sense  as  equivalent  to  the  rising  of  the  day  or  early  dawn. 

II.  The  Number  of  the  Women.  Matthew  mentions  Mary  Magdalene 
and  the  other  Mary ;  v.  1.  Mark  enumerates  Mary  Magdalene,  Mary  the 
mother  of  James,  and  Salome;  v.  1.  Luke  has  Mary  Magdalene,  Joanna, 
Mary  the  mother  of  James,  and  others  with  them  ;  v.  10.  John  speaks  of 
Mary  Magdalene  alone,  and  says  nothing  of  any  other.  The  first  three 
Evangelists  accord  then  in  respect  to  the  two  Marys,  but  no  further ;  while 
John  differs  from  them  all.     Is  there  here  a  real  discrepancy? 

We  may  at  once  answer.  No  ;  because,  according  to  the  sound  canon  of 
Le  Clerc  : '  "  Qui  plura  narrat ,  pauciora  complectitur ;  qui  pauciora  memo- 
rat,  plura  non  negat.^^  Because  John,  in  narrating  circumstances  with 
which  he  was  personally  connected,  sees  fit  to  mention  only  Mary  Magda- 
lene, it  does  not  at  all  follow  that  others  were  not  present.  Because  Matthew, 
perhaps  for  like  reasons,  speaks  only  of  the  two  Marys,  he  by  no  means  ex- 
cludes the  presence  of  others.  Indeed,  the  very  words  which  John  puts  into 
the  mouth  of  Mary  Magdalene,  (v.  2),  presuppose  the  fact,  that  others  had 
gone  with  her  to  the  sepulchre.  That  there  was  something  in  respect  to 
Mary  Magdalene,  which  gave  her  a  peculiar  prominence  in  these  transac- 
tions, may  be  inferred  from  the  fact,  that  not  only  John  mentions  her  alone, 

»  Harm.  p.  525.  Can.  XII.  fin. 


APPENDIX.  535 

but  likewise  all  the  other  Evangelists  name  her  first,  as  if  holding  the  most 
conspicuous  place. 

The  instance  here  under  consideration  is  parallel  to  that  of  the  demoniacs 
of  Gadara,  and  the  blind  men  at  Jericho  ;  where,  in  both  cases,  Matthew 
speaks  of  two  persons,  while  Mark  and  Luke  mention  only  one.^  Some- 
thing peculiar  in  the  station  or  character  of  one  of  the  persons,  rendered 
him  in  each  case  more  prominent,  and  led  the  two  latter  Evangelists  to 
speak  of  him  particularly.  But  there,  as  here,  their  language  is  not  ex- 
clusive ;  •  nor  is  there  in  it  anything  that  contradicts  the  statements  of 
Matthew. 

III.  The  Arrival  at  the  Sepulchre.  According  to  Mark,  Luke,  and  John, 
the  women  on  reaching  the  sepulchre  find  the  great  stone,  with  which  it  had 
been  closed,  already  rolled  away.  Matthew,  on  the  other  hand,  after  nar- 
rating that  the  women  went  out  to  see  the  sepulchre,  proceeds  to  mention 
the  earthquake,  the  descent  of  the  angel,  his  rolling  away  the  stone  and  sit- 
ting upon  it,  and  the  terror  of  the  watch,  as  if  all  these  things  took  place  in 
the  presence  of  the  women.  The  angel  too  (in  v.  5)  addresses  the  women, 
as  if  still  sitting  upon  the  stone  he  had  rolled  away. 

The  apparent  discrepancy,  if  any,  here  arises  simply  from  Matthew's 
brevity  in  omitting  to  state  in  full  what  his  own  narrative  presupposes. 
According  to  v.  6,  Christ  was  already  risen;  and,  therefore  the  earthquake 
and  its  accompaniments  must  have  taken  place  at  an  earlier  point  of  time, 
to  which  the  sacred  writer  returns  back  in  his  narration.  And  although 
Matthew  does  not  represent  the  women  as  entering  the  sepulchre,  yet  in  v.  8, 
he  speaks  of  them  as  going  out  of  it ;  so  that  of  course  their  interview  with 
the  angel  took  place,  not  outside  of  the  sepulchre,  but  in  it,  as  narrated  by 
the  other  Evangelists.  When  therefore  the  angel  says  to  them  in  v.  6, 
"  Come,  see  the  place  where  the  Lord  lay,"  this  is  not  said  without  the 
tomb  to  induce  them  to  enter,  as  Strauss  avers ;  but  within  the  sepulchre, 
just  as  in  Mark  v.  6. 

IV.  The  Vision  of  Angels  in  the  Sepulchre.  Of  this  John  says  nothing. 
Matthew  and  Mark  speak  of  one  angel ;  Luke  of  two.  Mark  says  he  was 
sitting ;  Luke  speaks  of  them  as  standing.  This  difference  in  respect  to 
numbers  is  parallel  to  the  case  of  the  women,  which  we  have  just  considered  ; 
and  requires  therefore  no  further  illustration. 

There  is  likewise  some  diversity  in  the  language  addressed  to  the  women 
by  the  angels.  In  Matthew  and  Mark,  the  prominent  object  is  the  charge  to 
the  disciples  to  depart  into  Galilee.  In  Luke  this  is  not  referred  to ;  but 
the  women  are  reminded  of  our  Lord's  own  previous  declaration,  that  he 
would  rise  again  on  the  third  day.  Neither  of  the  Evangelists  here  pro- 
fesses to  report  all  that  was  said  by  the  angels ;  and  of  course  there  is  no 
room  for  contradiction. 

^  3.     The  return  of  the  Women  to  the  citi/,  and  the  first  appearance  of  our 

Lord. 

Matt.  28:  7-10.  Mark  16  :  8.  Luke  24:  9-11.  John  20  :  1,  2. 
John,  speaking  of  Mary  Magdalene  alone,  says  that  having  seen  that  the 
stone  was  taken  away  from  the  sepulchre,  she  went  in  haste  (ran)  to  tell 
Peter  and  John.  He  says  nothing  of  her  having  seen  the  angels,  nor  of  her 
having  entered  the  sepulchre  at  all.  The  other  Evangelists,  speaking  of  the 
women  generally,  relate  that  they  entered  the  tomb,  saw  the  angels,  and  then 
returned  into  the  city.     On  their  way  Jesus  meets  them.     They  recognize 

»  Matt.  8  :  23.  Mark  5  :  2.  Luke  8  :  27.  —  Matt  20  ;  30.  Mark  10  :  46.  Luke 
18  :  35. 


536  APPENDIX. 

him ;  fall  at  and  embrace  his  feet ;  and  receive  his  charge  to  the  disci- 
ples.—  Was  Mary  Magdalene  now  with  the  other  women"?  Or  did  she 
enter  the  city  by  another  way  1  Or  had  she  left  the  sepulchre  before  the 
rest? 

It  is  evident  that  Mary  Magdalene  was  not  with  the  other  women  when 
Jesas  thus  met  them.  Her  language  to  Peter  and  John  forbids  the  suppo- 
sition, that  she  had  already  seen  the  Lord:  "They  have  taken  away  the 
Lord  out  of  the  sepulchre,  and  we  know  not  where  they  have  laid  him." 
She  therefore  must  have  entered  the  city  by  another  path  and  gate  ;  or  else 
have  left  the  sepulchre  before  the  rest ;  or  possibly  both  these  positions  may 
be  true.  She  bore  her  tidings  expressly  to  Peter  and  John,  who  would  seem 
to  have  lodged  by  themselves  in  a  different  quarter  of  the  city  ;  while  the 
other  women  went  apparently  to  the  rest  of  the  disciples.  But  this  supposi- 
tion of  a  different  route  is  essential,  only  in  connection  with  the  view,  that 
she  left  the  tomb  with  the  other  women.  That,  however,  she  actually 
departed  from  the  sepulchre  before  her  companions,  would  seem  most  proba- 
ble ;  inasmuch  as  she  speaks  to  Peter  and  John  only  of  the  absence  of  the 
Lord's  body  ;  says  nothing  in  this  connection  of  a  vision  of  angels  ;  and 
when,  after  returning  again  to  the  tomb,  she  sees  the  angels,  it  is  evidently 
for  the  first  time  ;  and  she  repeats  to  them  as  the  cause  of  her  grief  her 
complaint  as  to  the  disappearance  of  the  body  ;  John  20  :  12,  13.  She  may 
have  turned  back  from  the  tomb  without  entering  it  at  all,  so  soon  as  she 
saw  that  it  was  open ;  inferring  from  the  removal  of  the  stone,  that  the 
sepulchre  had  been  rifled.  Or,  she  may  first  have  entered  with  the  rest, 
when,  according  to  Luke,  "they  found  not  the  body  of  the  Lord  Jesus," 
and  "  were  much  perplexed  thereabout,"  before  the  angels  became  visible 
to  them.     The  latter  supposition  seems  best  to  meet  the  exigencies  of  the 


"  As  the  other  women  went  to  tell  his  disciples,  behold,  Jesus  met  them, 
saying.  All  hail.  And  they  came,  and  held  him  by  the  feet,  and  worshipped 
him.  Then  Jesus  said  unto  them.  Be  not  afraid ;  go,  tell  my  brethren, 
that  they  go  into  Galilee,  and  there  shall  they  see  me."  The  women  had 
left  the  sepulchre  ' '  with  fear  and  great  joy ' '  after  the  declaration  of  the 
angels  that  Christ  was  risen  ;  or,  as  Mark  has  it,  "  they  trembled  and  were 
amazed."  Jesus  meets  them  with  words  of  gentleness  to  quiet  their  terrors  ; 
"  Be  not  afraid."  He  permits  them  to  approach,  and  embrace  his  feet,  and 
testify  their  joy  and  homage.  He  reiterates  to  them  the  message  of  the 
angels  to  his  "  brethren,"  the  eleven  disciples  ;  see  v.  16. 

This  appearance  and  interview  is  narrated  only  by  Matthew  ;  none  of  the 
other  Evangelists  give  any  hint  of  it.  Matthew  here  stops  short.  Mark 
simply  relates  that  the  women  fled  from  the  tomb  ;  "  neither  said  they  any- 
thing to  any  one,  for  they  were  afraid."  This  of  course  can  only  mean, 
that  they  spoke  of  what  they  had  thus  seen  to  no  one  while  on  their  way  to 
the  city  ;  for  the  very  charge  of  the  angels,  which  they  went  to  fulfil,  was, 
that  they  should  "  go  their  way  and  tell  his  disciples  ;"  v.  7.  Luke  nar- 
rates more  fully,  that  "  they  returned  from  the  sepulchre,  and  told  all  these 
things  unto  the  eleven,  and  to  all  the  rest. — And  their  words  seemed  to 
them  as  idle  tales,  and  they  believed  them  not."  We  may  perhaps  see  in 
this  language  one  reason  why  the  other  Evangelists  have  omitted  to  mention 
this  appearance  of  our  Lord.  The  disciples  disbelieved  the  report  of  the 
women,  that  they  had  seen  Jesus.  In  like  manner  they  afterwards  disbe- 
lieved the  report  of  Mary  Magdalene  to  the  same  effect;  Mark  16:  11. 
They  were  ready,  it  would  seem,  to  admit  the  testimony  of  the  women  to 
the  absence  of  the  body,  and  to  the  vision  of  angels ;  but  not  to  the 
resurrection  of  Jesus  and  his  appearance  to  them  ;  Luke  24  :  21  -  24.  And 
afterwards,  when  the  eleven  had  become  convinced  by  the  testimony  of  their 


APPENDIX.  537 

own  senses,  those  first  two  appearances  to  the  women  became  of  less  im- 
portance and  were  less  regarded.  Hence  the  silence  of  three  Evangelists  as 
to  the  one  ;  of  two  as  to  the  other  ;  and  of  Paul  as  to  both  ;  1  Cor.  15 :  5,  6. 

^  4.  Peter  and  John  visit  the  Sepulchre.  Jesus  appears  to  Mary  Magdalene. 
John  20:  3-18.     Luke24:12.     Mark  16:9-11. 

The  full  account  of  these  two  events  is  given  solely  by  John.  Matthew 
has  not  a  word  of  either  ;  Luke  merely  mentions,  in  general,  that  Peter,  on 
the  report  of  the  women,  went  to  the  sepulchre  ;  while  Mark  speaks  only  of 
our  Lord's  appearance  to  Mary  Magdalene,  which  he  seems  to  represent  as 
his  first  appearance. 

According  to  John's  account,  Peter  and  the  beloved  disciple,  excited  by 
the  tidings  of  Mary  Magdalene  that  the  Lord's  body  had  been  taken  away, 
hasten  to  the  sepulchre.  They  run  ;  John  outruHS  Peter,  comes  first  to  the 
tomb,  and  stooping  down,  sees  the  grave-clothes  lying,  but  he  does  not 
enter.  The  other  women  are  no  longer  at  the  tomb  ;  nor  have  the  disciples 
met  them  on  the  way.  Peter  now  comes  up  ;  he  enters  the  tomb,  and  sees 
the  grave-clothes  lying,  and  the  napkin  that  was  about  his  head  not  lying 
with  the  rest,  but  wrapped  together  in  a  place  by  itself.  John  too  now  enters 
the  sepulchre  ;  "  and  he  saw,  and  believed." 

What  was  it  that  John  thus  believed  ?  The  mere  report  of  Mary  Magda- 
lene, that  the  body  had  been  removed?  So  much  he  must  have  believed 
when  he  stooped  down  and  looked  into  the  sepulchre.  For  this,  there  was 
no  need  that  he  should  enter  the  tomb.  His  belief  must  have  been  of  some- 
thing more  and  greater.  The  grave-clothes  lying  orderly  in  their  place,  and 
the  napkin  folded  together  by  itself,  made  it  evident  that  the  sepulchre  had 
not  been  rifled  nor  the  body  stolen  by  violent  hands ;  for  these  garments  and 
spices  would  have  been  of  more  value  to  thieves,  than  merely  a  naked 
corpse ;  at  least,  they  would  not  have  taken  the  trouble  thus  to  fold  them 
together.  The  same  circumstances  showed  also  that  the  body  had  not  been 
removed  by  friends ;  for  they  would  not  thus  have  left  the  grave-clothes 
behind.  All  these  considerations  produce  in  the  mind  of  John  the  germ  of  a 
belief  that  Jesus  was  risen  from  the  dead.  He  believed  because  he  saw ; 
"/or  as  yet  they  knew  not  the  Scripture;"  (v.  9).  He  now  began  more 
fully  to  recall  and  understand  our  Lord's  repeated  declaration,  that  he  was 
to  rise  again  on  the  third  day ;  *  a  declaration  on  which  the  Jews  had  already 
acted  in  setting  a  watch. ^  In  this  way,  the  difiiculty  which  is  sometimes 
urged  of  an  apparent  want  of  connection  between  verses  8  and  9,  disap- 
pears. 

The  two  disciples  went  their  way,  *'  wondering  in  themselves  at  what  was 
come  to  pass."  Mary  Magdalene  who  had  followed  them  back  to  the  sepul- 
chre, remained  before  it  weeping.  "While  she  thus  wept,  she  too,  like  John, 
stooped  down  and  looked  in,  "  and  seeth  two  angels,  in  white,  sitting,  the 
one  at  the  head  and  the  other  at  the  feet,  where  the  body  of  Jesus  had  lain." 
To  their  inquiry  why  she  wept,  her  reply  was  the  same  report  which  she 
had  before  borne  to  the  two  disciples  :  ' '  Because  they  have  taken  away  my 
Lord,  and  I  know  not  where  they  have  laid  him,"  v.  13.  Of  the  angels 
we  learn  nothing  further.  The  whole  character  of  this  representation  seems 
to  show  clearly,  that  Mary  had  not  before  seen  the  angels  ;  and  also 
that  she  had  not  before  been  told,  that  Jesus  was  risen.  We  must  otherwise 
regard  her  as  having  been  in  a  most  unaccountably  obtuse  and  unbelieving 
frame  of  mind  ;  the  very  contrary  of  which  seems  to  have  been  the  fact.  If 
also  she  had  before  informed  the  two  disciples  of  a  vision  of  angels  and  of 

>  Matt.  16 :  21.     17 :  23.    Luke  9;  22.    24  :  6,  7  al.  «  Matt.  28 :  63  sq. 


538  APPENDIX. 

Christ's  resurrection,  it  is  difficult  to  see,  why  John  should  omit  to  mention 
this  circumstance,  so  important  and  so  personal  to  himself. 

After  replying  to  the  angels,  Mary  turns  herself  about,  and  sees  a  person 
standing  near,  whom,  from  his  being  present  there,  she  takes  to  be  the 
keeper  of  the  garden.  He  too  inquires,  why  she  weeps.  Her  reply  is  the 
^  same  as  before  ;  except  that  she,  not  unnaturally,  supposes  him  to  have  been 
engaged  in  removing  the  body,  which  she  desires  to  recover.  He  simply 
utters  in  reply,  in  well-known  tones,  the  name,  Mary !  and  fhe  whole  truth 
flashes  upon  her  soul ;  doubt  is  dispelled,  and  faith  triumphs.  She  ex- 
claims :  "  Rabboni !  "  as  much  as  to  say,  "  My  dearest  Master  !  "  and  ap- 
parently, like  the  other  women, ^  falls  at  his  feet  in  order  to  embrace  and 
worship  him.  This  Jesus  forbids  her  to  do,  in  these  remarkable  words  : 
"  Touch  me  not ;  for  I  am  not  yet  ascended  to  my  Father.  But  go  to  my 
brethren,  and  say  unto  them,  I  ascend  unto  my  Father  and  your  Father,  and 
to  my  God  and  your  God  ;"  v.  17. 

There  remains  to  be  considered  the  circumstance,  that  Mark,  in  v.  9, 
seems  to  represent  this  appearance  of  Jesus  at  the  sepulchre  to  Mary  Magda- 
lene, as  his  first  appearance  :  "  Now,  being  risen  early  the  first  of  the 
week,  he  appeared  first  to  Mary  Magdalene."  In  attempting  to  harmonize 
this  with  Matthew's  account  of  our  Lord's  appearance  to  the  other  women 
on  their  return  from  the  sepulchre,  several  methods  have  been  adopted; 
but  the  most  to  the  purpose  is  the  view  which  regards  the  word  first,  in 
Mark  v.  9,  as  put  not  absolutely,  but  relatively.  That  is  to  say,  Mark 
narrates  three,  and  only  three,  appearances  of  our  Lord  ;  of  these  three,  that  to 
Mary  Magdalene  takes  places  first,  and  that  to  the  assembled  disciples  the 
same  evening  occurs  last,  v.  14.  A  similar  example  occurs  in  1  Cor.  15  : 
6-8,  where  Paul  enumerates  those  to  whom  the  Lord  showed  himself  after 
his  resurrection,  viz.  to  Peter,  to  the  twelve,  to  five  hundred  brethren,  to 
James,  to  all  the  apostles,  and  last  of  all  to  Paul  also.  Now  had  Paul  writ- 
ten here,  as  with  strict  propriety  he  might  have  done,  "  he  was  seen  first  of 
Cephas,"  assuredly  no  one  would  ever  have  understood  him  as  intending  to 
assert  that  the  appearance  to  Peter  was  the  first  absolutely ;  that  is,  as  im- 
plying that  Jesus  was  seen  of  Peter  before  he  appeared  to  Mary  Magdalene 
and  the  other  women.  In  like  manner  when  John  declares  (21  :  14)  that 
Jesus  showed  himself  to  his  disciples  by  the  lake  of  Galilee  for  the  third  time 
after  he  was  risen  from  the  dead  ;  this  is  said  relatively  to  the  two  previous 
appearances  to  the  assembled  apostles  ;  and  does  by  no  means  exclude  the 
four  still  earlier  appearances,  viz.  to  Peter,  to  the  two  at  Emmaus,  to  Mary 
Magdalene,  and  to  the  other  women,  —  one  of  which  John  himself  relates 
in  full. 

In  this  way  the  whole  diflSculty  in  the  case  before  us  disappears ;  and 
the  complex  and  cumbrous  machinery  of  earlier  commentators  becomes 
superfluous. 

After  her  interview  with  Jesus,  Mary  Magdalene  returns  to  the  city,  and 
tells  the  disciples  that  she  had  seen  the  Lord  and  that  he  had  spoken  these 
things  unto  her.  According  to  Mark  (vs.  10,  11),  the  disciples  were 
"  mourning  and  weeping ;"  and  when  they  heard  that  Jesus  was  alive  and 
had  been  seen  of  her,  they  believed  not. 

^  5.     Jesus  appears  to  two  disciples  on  the  way  to  Emmaus.     Also  to  Peter. 
Luke  24:  13-35.    Mark  16  :  12,  13.    1  Cor.  15  :  5. 
This  appearance  on  the  way  to  Emmaus  is  related  in  full  only  by  Luke. 
Mark  merely  notes  the   fact ;  while  the  other  two  Evangelists  and  Paul 
(1  Cor.  15  :  5)  make  no  mention  of  it. 

^  Matt.  28  :  9. 


APPENDIX.  539 

On  the  afternoon  of  the  same  day  on  which  our  Lord  arose,  two  of  his 
disciples,  one  of  them  named  Cleopas,  were  on  their  way  on  foot  to  a  village 
called  Emmaus,  sixty  stadia  or  seven  and  a  half  Roman  miles  distant  from 
Jerusalem,  — a  walk  of  some  two  or  two  and  a  half  hours.  They  had  heard 
and  credited  the  tidings  brought  by  the  women,  and  also  by  Peter  and  John, 
that  the  sepulchre  was  open  and  empty  ;  and  that  the  women  had  also  seen 
a  vision  of  angels,  who  said  that  Jesus  was  alive.  They  had  most  probably 
likewise  heard  the  reports  of  Mary  Magdalene  and  the  other  women,  that 
Jesus  himself  had  appeared  to  them ;  but  these  they  did  not  regard  and  do 
not  mention  them  (v.  24) ;  because  they,  like  the  other  disciples,  had 
looked  upon  them  "  as  idle  tales,  and  they  believed  them  not ;"  v.  11.  As 
they  went,  they  were  sad,  and  talked  together  of  all  these  things  which  had 
happened.  After  some  time,  Jesus  himself  drew  near  and  went  with  them. 
But  they  knew  him  not.  Mark  says  he  was  in  another  form ;  Luke  affirms 
that  "their  eyes  were  holden,  that  they  should  not  know  him  ;"  v.  16. 
Was  there  in  this  anything  miraculous?  The  "  another  form "  of  Mark, 
Doddridge  explains  by  "  a  different  habit  from  what  he  ordinarily  wore." 
His  garments,  of  course,  were  not  his  former  ones  ;  and  this  was  probably 
one  reason  why  Mary  Magdalene  had  before  taken  him  for  the  keeper  of  the 
garden.^  It  may  be,  too,  that  these  two  disciples  had  not  been  intimately 
acquainted  with  the  Lord.  He  had  arrived  at  Jerusalem  only  six  days  be- 
fore his  crucifixion ;  and  these  might  possibly  have  been  recent  converts, 
who  had  not  before  seen  him.  To  such,  the  change  of  garments,  and  the 
unexpectedness  of  the  meeting,  would  render  a  recognition  more  difficult ;  nor 
could  it  be  regarded  as  surprising,  that  under  such  circumstances  they 
should  not  know  him.  Still,  all  this  is  hypothesis;  and  the  averment  of 
Luke,  that  "  their  eyes  were  holden,"  and  the  manner  of  our  Lord's  parting 
from  them  afterwards,  seem  more  naturally  to  imply  that  the  idea  of  a  super- 
natural agency,  affecting  not  Jesus  himself,  but  the  eyes  or  minds  of  the  two 
disciples,  was  in  the  mind  of  the  sacred  writer. 

Jesus  inquires  the  cause  of  their  sadness  ;  chides  them  for  their  slowness 
of  heart  to  believe  what  the  prophets  had  spoken  ;  and  then  proceeds  to  ex- 
pound unto  them  "  in  all  the  Scriptures  the  things  concerning  himself." 
They  feel  the  power  of  his  words  ;  and  their  hearts  burn  within  them.  By 
this  time  they  drew  nigh  to  the  village  whither  they  went ;  it  was  toward 
evening  and  the  day  was  far  spent.  Their  journey  was  ended  ;  and  Jesus 
was  about  to  depart  from  them.  In  accordance  with  oriental  hospitality  they 
constrained  him  to  remain  with  them.  He  consents  ;  and  as  he  sat  at  meat 
with  them,  he  took  bread,  and  blessed,  and  brake,  and  gave  unto  them.  At 
this  time,  and  in  connection  with  this  act,  their  eyes  were  opened  ;  they 
knew  him  ;  and  he  vanished  away  from  them.  Here  too  the  question  is 
raised,  whether  the  language  necessarily  implies  anything  miraculous  ?  Our 
English  translators  have  rendered  this  passage  in  the  margin,  "  he  ceased  to 
be  seen  of  them  ;"  and  have  referred  to  Luke  4  :  30,  and  John  8 :  59,  as 
illustrating  this  idea.  They  might  also  have  referred  to  Acts  8  :  39.  Still, 
the  language  is  doubtless  such  as  the  sacred  writers  would  most  naturally 
have  employed  in  order  directly  to  express  the  idea  of  supernatural  agency. 

Full  of  wonder  and  joy,  the  two  disciples  set  off  the  same  hour  and  return 
to  Jerusalem.  They  find  the  eleven  and  other  disciples  assembled  ;  and  as 
they  enter,  they  are  met  with  the  joyful  exclamation :  "  The  Lord  is  risen 
indeed,  and  hath  appeared  unto  Simon  ;"  v.  34.  They  then  rehearse  what 
had  happened  to  themselves  ;  but,  according  to  Mark,  the  rest  believed  them 
not.  As  in  the  case  of  the  women,  so  here,  there  would  seem  to  have  been 
something  in  the  position  or  character  of  these  two  disciples,  which  led  the 

^  See  also  John  21  :  4. 


540  APPENDIX. 

others  to  give  less  credit  to  their  testimony,  than  to  that  of  Peter,  one  of  the 
leading  apostles. 

This  appearance  to  Peter  is  mentioned  by  no  other  Evangelist ;  and  we 
knov^r  nothing  of  the  particular  time,  nor  of  the  attending  circumstances.  It 
would  seem  to  have  taken  place  either  not  long  before,  or  else  shortly  after, 
that  to  the  two  disciples.  It  had  not  happened  when  they  left  Jerusalem  for 
Emmaus  ;  or  at  least  they  had  not  heard  of  it.  It  had  occurred  when  they 
returned  ;  and  that  long  enough  before  to  have  been  fully  reported  to  all  the 
disciples  and  believed  by  them.  It  may  perhaps  have  happened  about  the 
time  when  the  two  disciples  set  off,  or  shortly  afterv/ards. 

Paul,  in  enumerating  those  by  whom  the  Lord  was  seen  after  his  resurrec- 
tion (1  Cor.  15:  5),  mentions  Peter  first;  passing  over  the  appearances  to 
the  women,  and  also  that  to  the  two  disciples  ;  probably  because  they  did  not 
belong  among  the  apostles. 

^  6.     Jesus  appears  to  the  Apostles  in  the  absence  of  Thomas  ;  and  afterwards 

when  Thomas  is  present. 

Mark  16:  14-18.     Luke  24:  36-48.     John  20  :  19-29.     1  Cor.  15  :  5. 

The  narrative  of  our  Lord's  first  appearance  to  the  apostles  is  most  fully 
given  by  Luke  ;  John  adds  a  few  circumstances  ;  and  Mark  as  well  as  Luke, 
has  preserved  the  first  charge  thus  privately  given  to  the  apostles,  to  preach 
the  Gospel  in  all  the  world,  —  a  charge  afterwards  repeated  in  a  more  public 
and  solemn  manner  on  the  mountain  in  Galilee.  When  Paul  says  the  Lord 
appeared  to  the  twelve,  he  obviously  employs  this  number  as  being  the  usual 
designation  of  the  apostles ;  and  very  probably  includes  both  the  occasions 
narrated  in  this  section.  Mark  and  Luke  speak  in  like  manner  of  the  eleven  ; 
and  yet  we  know  from  John,  that  Thomas  was  not  at  first  among  them ;  so 
that  of  course  only  ten  were  actually  present. 

According  to  Mark,  the  disciples  were  at  their  evening  meal ;  which  im- 
plies a  not  very  late  hour.  John  says  the  doors  were  shut,  for  fear  of  the 
Jews.  While  the  two  who  had  returned  from  Emmaus  were  still  recount- 
ing what  had  happened  unto  them,  Jesus  himself  ' '  came  and  stood  in  the 
midst  of  them,  and  saith  unto  them.  Peace  be  unto  you!  "  The  question 
here  again  is  raised,  whether  this  entrance  of  our  Lord  was  miraculous  1 
That  it  might  have  been  so,  there  is  no  reason  to  doubt.  He  who  in  the 
days  of  his  flesh  walked  upon  the  waters,  and  before  whose  angel  the  iron 
gate  of  the  prison  opened  of  its  own  accord  so  that  Peter  might  pass  out ;  ^  he 
who  was  himself  just  risen  from  the  dead  ;  might  well  in  some  miraculous 
way  present  himself  to  his  followers  in  spite  of  bolts  and  bars.  But  does  the 
language  here  necessarily  imply  a  miracle  ?  The  doors  indeed  were  shut ; 
but  the  word  used  does  not  of  itself  signify  that  they  were  bolted  or  fastened. 
The  object  no  doubt  was,  to  prevent  access  to  spies  from  the  Jews  ;  or  also 
to  guard  themselves  from  the  danger  of  being  arrested  ;  and  both  these  ob- 
jects might  perhaps  have  been  as  effectually  accomplished  by  a  watch  at  or 
before  the  door.  Nor  do  the  words  used  of  our  Lord  strictly  indicate  any- 
thing miraculous.  We  do  not  find  here  a  form  of  the  word  commonly  em- 
ployed to  express  the  sudden  appearance  of  angels ;  but,  "  he  came  and  stood 
in  the  midst  of  them  ;"  implying  per  se  nothing  more  than  the  ordinary  mode 
of  approach.  There  is  in  fact  nothing  in  the  whole  account  to  suggest  a 
miracle,  except  the  remark  of  John  respecting  the  doors  ;  and  as  this  circum- 
stance is  not  mentioned  either  by  Mark  or  Luke,  it  may  be  doubtful,  whether 
we  are  necessarily  compelled  by  the  language  to  regard  the  mode  of  our 
Lord's  entrance  as  miraculous. 

»  Acts  12: 10. 


APPENDIX.  541 

At  this  interview  Thomas  was  not  present.  On  his  return  the  other  disci- 
ples relate  to  him  the  circumstances.  But  Thomas  now  disbelieved  the 
others  ;  as  they  before  had  disbelieved  the  women.  His  reply  was,  "  except 
I  shall  see  in  his  hands  the  print  of  the  nails,  and  put  my  linger  into  the 
print  of  the  nails,  and  thrust  my  hand  into  his  side,  I  will  not  believe."  Our 
Lord  had  compassion  upon  his  perverseness.  Eight  days  afterwards,  when 
the  disciples  were  again  assembled  and  Thomas  with  them,  our  Lord  came 
as  before,  and  stood  in  the  midst,  and  said.  Peace  be  unto  you?  He  permits 
to  Thomas  the  test  he  had  demanded  ;  and  charges  him  to  be  not  faithless, 
but  believing.  Thomas,  convinced  and  abashed,  exclaims  in  the  fulness  of 
faith  and  joy.  My  Lord  and  my  God  !  recognizing  and  acknowledging  thereby 
the  divine  nature  thus  manifested  in  the  flesh.  The  reply  of  our  Lord  to 
Thomas  is  strikingly  impressive  and  condemnatory  of  his  want  of  faith  : 
"  Thomas,  because  thou  hast  seen  me,  thou  hast  believed ;  blessed  are  they 
that  have  not  seen,  and  yet  have  believed  I  "  He  and  the  other  disciples, 
who  were  to  be  the  heralds  of  the  Lord's  resurrection  to  the  world  as  the 
foundation  of  the  hope  of  the  Gospel,  refused  to  believe  except  upon  the 
evidence  of  their  own  senses  ;  while  all  who  after  them  have  borne  the 
Christian  name,  have  believed  this  great  fact  of  the  Gospel  solely  upon  their 
testimony.  God  has  overruled  their  unbelief  for  good,  in  making  it  a  power- 
ful argument  for  the  truth  of  their  testimony  in  behalf  of  this  great  fact, 
which  they  themselves  were  so  slow  to  believe.  Blessed,  indeed,  are  they 
who  have  received  their  testimony. 

^  7.     Our  Lord^s  Appearance  in  Galilee. 
John21:l-24.     Matt.  28  :  16-20.     1  Cor.  15  :  6. 

It  appears  from  the  narrative  of  Matthew,  that  while  the  disciples  were 
yet  in  Jerusalem,  our  Lord  had  appointed  a  time,  when  he  would  meet  them 
in  Galilee,  upon  a  certain  mountain.^  They  therefore  left  Jerusalem  after 
the  passover,  probably  soon  after  the  interview  at  which  Thomas  was  pre- 
sent, and  returned  to  Galilee,  their  home.  While  waiting  for  the  appointed 
time,  they  engaged  in  their  usual  occupation  of  fishermen.  On  a  certain 
day,  as  John  relates,  towards  evening,  seven  of  them  being  together,  in- 
cluding Peter,  Thomas,  and  the  sons  of  Zebedee,  they  put  out  upon  the  lake 
with  their  nets  in  a  fishing-boat ;  but  during  the  whole  night  they  caught 
nothing.  At  early  dawn  Jesus  stood  upon  the  shore,  from  which  they  were 
not  far  off,  and  directed  them  to  cast  the  net  upon  the  right  side  of  the  boat. 
"  They  cast  therefore,  and  now  they  were  not  able  to  draw  it  for  the  multi- 
tude of  the  fishes."  Recognizing  in  this  miracle  their  risen  Lord,  they 
pressed  around  him.  Peter  with  his  characteristic  ardour,  threw  himself 
into  the  water  in  order  to  reach  him  the  sooner.  At  their  Lord's  command 
they  prepared  a  meal  from  the  fish  they  had  thus  taken.  "  Jesus  then 
Cometh  and  taketh  bread,  and  giveth  them,  and  fish  likewise."  This  was 
his  third  appearance  to  the  eleven  ;  or  rather  to  a  large  number  of  them 
together.  It  was  on  this  occasion,  and  after  their  meal,  that  our  Lord  put 
to  Peter  the  touching  and  thrice  repeated  question,  "  Lovest  thou  mel" 

At  length  tbe  set  time  arrived ;  and  the  eleven  disciples  went  away  into 
the  mountain  "where  Jesus  had  appointed  them."  It  would  seem  most 
probable,  that  this  time  and  place  had  been  appointed  of  our  Lord  for  a 
solemn  and  more  public  interview,  not  only  with  the  eleven,  whom  he  had 
already  met,  but  with  all  his  disciples  in  Galilee  ;  and  that  therefore  it  was 
on  this  same  occasion,  when,  according  to  Paul,  "  he  was  seen  of  above  five 
hundred  brethren  at  once."*    That  the  interview  was  not  confined  to  the 

»  See  Matt.  26 :  32.  «  1  Cor.  15 :  6. 


542  APPENDIX. 

eleven  alone,  would  seem  evident  from  the  fact  that  "  some  doubted;"  for 
this  could  hardly  be  supposed  true  of  any  of  the  eleven,  after  what  had 
already  happened  to  them  in  Jerusalem  and  Galilee,  and  after  having  been 
appointed  to  meet  their  risen  Lord  at  this  very  time  and  place.  The  appear- 
ance of  the  five  hundred  must  at  any  rate  be  referred  to  Galilee  ;  for  even 
after  our  Lord's  ascension,  the  number  of  the  names  in  Jerusalem  were 
together  only  about  an  hundred  and  twenty.'  I  do  not  hesitate,  therefore,  to 
hold  with  Flatt,  Olshausen,  Hengstenberg  and  others,  that  the  appearances 
thus  described  by  Matthew  and  Paul,  were  identical.  It  was  a  great  and 
solemn  occasion.  Our  Lord  had  directed  that  the  eleven  and  all  his  disciples 
in  Galilee  should  thus  be  convened  upon  the  mountain.  It  was  the  closing 
scene  of  his  ministry  in  Galilee.  Here  his  life  had  been  spent.  Here  most 
of  his  mighty  works  had  been  done  and  his  discourses  held.  Here  his  fol- 
lowers were  as  yet  most  numerous.  He  therefore  here  takes  leave  on  earth 
of  those  among  whom  he  had  lived  and  laboured  longest ;  and  repeats  to  aU 
his  disciples  in  public  the  solemn  charge,  which  he  had  already  given  in 
private  to  the  apostles:  "Go  ye  therefore  and  teach  all  nations: — and 
lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world."  It  was  doubt- 
less his  last  interview  with  his  disciples  in  that  region,  —  his  last  great  act 
in  Galilee. 

^  8.     Our  Lord^s  further  Appearances  at  Jerusalem,  and  his  Ascension. 
1  Cor.  15  :  7.     Acts  1  :  3  -  12.     Luke  24  :  49  -  53.     Mark  16  :  19,  20. 

Luke  relates,  in  Acts  1 :  3,  that  Jesus  showed  himself  alive  to  the  apostles, 
*'  after  his  passion,  by  many  infallible  proofs,  being  seen  of  them  forty  days, 
and  speaking  of  the  things  pertaining  to  the  kingdom  of  God."  This  would 
seem  to  imply  interviews  and  communications,  as  to  which  we  have  little 
more  than  this  very  general  notice.  One  of  these  may  have  been  the  appearance 
to  James,  mentioned  by  Paul  alone  (1  Cor.  15  :  7),  as  subsequent  to  that  to 
the  five  hundred  brethren.  It  may  be  referred  with  most  probability  to 
Jerusalem,  after  the  return  of  the  apostles  from  Galilee.  That  this  return 
took  place  by  the  Lord's  direction,  there  can  be  no  doubt ;  although  none  of 
the  Evangelists  have  given  us  the  slightest  hint  as  to  any  such  direction. 
Indeed,  it  is  this  very  brevity,  — this  omission  to  place  on  record  the  minor 
details  which  might  serve  to  connect  the  great  facts  and  events  of  our  Lord's 
last  forty  days  on  earth,  —  that  has  occasioned  all  the  doubt  and  difficulty 
with  which  this  portion  of  the  written  history  of  these  events  has  been  en- 
compassed.—  The  James  here  intended  was  probably  our  Lord's  brother ; 
who  was  of  high  consideration  in  the  church,  and  is  often,  in  the  latter 
books,  simply  so  named  without  any  special  designation.^  At  the  time  when 
Paul  wrote,  the  other  James,  "the  brother  of  John,"  as  he  is  called,  was 
already  dead.' 

After  thus  appearing  to  James,  our  Lord,  according  to  Paul,  was  seen 
"of  all  the  apostles."  This,  too,  was  apparently  an  appointed  meeting; 
and  was  doubtless  the  same  of  which  Luke  speaks,  as  occurring  in  Jerusa- 
lem immediately  preceding  the  ascension.  It  was,  of  course,  the  Lord's  last 
interview  with  his  apostles.  He  repeats  to  them  the  promise  of  the  baptism 
with  the  Holy  Spirit  as  soon  to  take  place  ;  and  charges  them  not  to  depart 
from  Jerusalem  until  this  should  be  accomplished.*  Strange  as  it  may  ap- 
pear, the  twelve,  in  this  last  solemn  moment,  put  to  him  the  question, 
"Lord,  wilt  thou  at  this  time  restore  the  kingdom  to  Israel?"  How,  in- 
deed, were  they  to  believe  !  Their  gross  and  darkened  minds,  not  yet  en- 
lightened by  the  baptism  of  the  Spirit,  clung  still  to  the  idea  of  a  temporal 

»  Acts  1  :  15.  2  See  Acts  12  :  17.     15:13.     21:18.     Gal.  2  :  9,  12  al. 

3  Acts  12  :  I.  <  To  this  interview  beloncrs  also  Luke  24  :  44. 


APPENDIX.  643 

Prince  and  Saviour,  who  should  deliver  his  people,  not  from  their  sins,  but 
from  the  galling  yoke  of  Roman  dominion.  Our  Lord  deals  gently  with 
their  ignorance  and  want  of  faith  :  "  It  is  not  for  you  to  know  the  times  and 
seasons  ;  —  but  ye  shall  receive  the  power  of  the  Holy  Ghost  coming  upon 
you  ;  and  ye  shall  be  witnesses  unto  me  —  unto  the  uttermost  part  of  the 
earth." 

During  this  discourse,  or  in  immediate  connection  with  it,  our  Lord  leads 
them  out  as  far  as  to  Bethany,  and  lifting  up  his  hands  he  blessed  them ; 
Luke  24  :  50.  This  act  of  blessing  must  be  understood,  by  all  the  laws  of 
language,  as  having  taken  place  at  or  near  Bethany.  "  And  it  came  to 
pass,  while  he  blessed  them,  he  was  parted  from  them,  and  carried  up  into 
heaven."  Our  Lord's  ascension,  then,  took  place  at  or  near  Bethany. 
Indeed,  the  sacred  writer  could  hardly  have  found  words  to  express  this  fact 
more  definitely  and  fully  ;  and  a  doubt  on  this  point  could  never  have  sug- 
gested itself  to  the  mind  of  any  reader,  but  for  the  language  of  the  same 
writer,  in  Acts  1  :  12,  where  he  relates  that  after  the  ascension  the  disciples 
"  returned  unto  Jerusalem  from  the  mount  called  Olivet."  Luke  obviously 
did  not  mean  to  contradict  himself;  and  the  most  that  this  expression  can  be 
made  to  imply,  is,  that  from  Bethany,  where  their  Lord  had  ascended,  which 
lies  on  the  eastern  slope  of  the  Mount  of  Olives,  a  mile  or  more  below  the 
summit  of  the  ridge,  the  disciples  returned  to  Jerusalem  by  a  path  across  the 
mount. 

As  these  disciples  stood  gazing  and  wondering,  while  a  cloud  received, 
their  Lord  out  of  their  sight,  two  angels  stood  by  them  in  white  apparel, 
announcing  unto  them,  that  this  same  Jesus,  who  was  thus  taken  up  from 
them  into  heaven,  shall  again  so  come,  in  like  manner  as  they  had  seen  him 
go  into  heaven.  With  this  annunciation  closes  the  written  history  of  our 
Lord's  resurrection  and  ascension. 


14  DAY  USE 

RBTURN  TO  DESK  FROM  WHICH  BOKROWBD        ■'S^rr, 

LOAN  DEPT.  ^ 


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MAY     S '63 -5  PM 


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